Torah Reading
Mishpatim: Exodus 21:1 “These are the rulings you are to present to them:
2 “If you purchase a Hebrew slave, he is to work six years; but in the seventh, he is to be given his freedom without having to pay anything. 3 If he came single, he is to leave single; if he was married when he came, his wife is to go with him when he leaves. 4 But if his master gave him a wife, and she bore him sons or daughters, then the wife and her children will belong to her master, and he will leave by himself. 5 Nevertheless, if the slave declares, ‘I love my master, my wife and my children, so I don’t want to go free,’ 6 then his master is to bring him before God; and there at the door or doorpost, his master is to pierce his ear with an awl; and the man will be his slave for life.
7 “If a man sells his daughter as a slave, she is not to go free like the men-slaves. 8 If her master married her but decides she no longer pleases him, then he is to allow her to be redeemed. He is not allowed to sell her to a foreign people, because he has treated her unfairly. 9 If he has her marry his son, then he is to treat her like a daughter. 10 If he marries another wife, he is not to reduce her food, clothing or marital rights. 11 If he fails to provide her with these three things, she is to be given her freedom without having to pay anything.
12 “Whoever attacks a person and causes his death must be put to death. 13 If it was not premeditated but an act of God, then I will designate for you a place to which he can flee. 14 But if someone willfully kills another after deliberate planning, you are to take him even from my altar and put him to death.
15 “Whoever attacks his father or mother must be put to death.
16 “Whoever kidnaps someone must be put to death, regardless of whether he has already sold him or the person is found still in his possession.
17 “Whoever curses his father or mother must be put to death.
18 “If two people fight, and one hits the other with a stone or with his fist, and the injured party doesn’t die but is confined to his bed; 19 then, if he recovers enough to be able to walk around outside, even if with a cane, the attacker will be free of liability, except to compensate him for his loss of time and take responsibility for his care until his recovery is complete.
Today in Jewish History:
• Zachariah's Prophecy (351 BCE) "On the 24th day of the 11th month, which is the month of Shevat, in the second year of the reign of Darius, the word of G-d came to Zachariah the son of Berechiah the son of Ido the prophet, saying:
'...I will return to Jerusalem in mercy, my house will be built within her...and the Lord shall yet console Zion and shall yet choose Jerusalem.'" (Zechariah 1:7-17)
This was two years before the completion of the 2nd Temple on the 3rd of Adar, 3412 (349 BCE).
• Passing of Rebbetzin Menuchah Rachel (1888) Rebbetzin Menuchah Rachel Slonim, daughter of Rabbi DovBer of Lubavitch and granddaughter of Rabbi Schneur Zalman of Liadi, was born on Kislev 19, 5559 (1798) -- the very day on which her illustrious grandfather was freed from his imprisonment in the Peter-Paul Fortress in Petersburg; she was thus named "Menuchah", meaning "tranquility" (Rachel was the name of a daughter of Rabbi Schneur Zalman who died in her youth).
The Rebbetzin's lifelong desire to live in the Holy Land was realized in 1845, when she and her husband, Rabbi Yaakov Culi Slonim (d. 1857), led a contingent of Chassidim who settled in Hebron. Famed for her wisdom, piety and erudition, she served as the matriarch of the Chassidic community in Hebron until her passing in her 90th year in 1888.
Daily Quote:
The Torah commands: "Six days shall you labor, and do all your work." Is it then possible for a person to do "all his work" in six days? But rest on Shabbat as if all your work is done[Mechilta]Today's Study:
• Zachariah's Prophecy (351 BCE) "On the 24th day of the 11th month, which is the month of Shevat, in the second year of the reign of Darius, the word of G-d came to Zachariah the son of Berechiah the son of Ido the prophet, saying:
'...I will return to Jerusalem in mercy, my house will be built within her...and the Lord shall yet console Zion and shall yet choose Jerusalem.'" (Zechariah 1:7-17)
This was two years before the completion of the 2nd Temple on the 3rd of Adar, 3412 (349 BCE).
• Passing of Rebbetzin Menuchah Rachel (1888) Rebbetzin Menuchah Rachel Slonim, daughter of Rabbi DovBer of Lubavitch and granddaughter of Rabbi Schneur Zalman of Liadi, was born on Kislev 19, 5559 (1798) -- the very day on which her illustrious grandfather was freed from his imprisonment in the Peter-Paul Fortress in Petersburg; she was thus named "Menuchah", meaning "tranquility" (Rachel was the name of a daughter of Rabbi Schneur Zalman who died in her youth).
The Rebbetzin's lifelong desire to live in the Holy Land was realized in 1845, when she and her husband, Rabbi Yaakov Culi Slonim (d. 1857), led a contingent of Chassidim who settled in Hebron. Famed for her wisdom, piety and erudition, she served as the matriarch of the Chassidic community in Hebron until her passing in her 90th year in 1888.
Daily Quote:
The Torah commands: "Six days shall you labor, and do all your work." Is it then possible for a person to do "all his work" in six days? But rest on Shabbat as if all your work is done[Mechilta]Today's Study:
Chitas and Rambam for today:
Chumash: Mishpatim, 2nd Portion Exodus 21:20-22:3 with Rashi
• Exodus Chapter 21
20And should a man strike his manservant or his maidservant with a rod, and [that one] die under his hand, he shall surely be avenged. כוְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ בַּשֵּׁ֔בֶט וּמֵ֖ת תַּ֣חַת יָד֑וֹ נָקֹ֖ם יִנָּקֵֽם:
And should a man strike his manservant or his maidservant: The text is referring to a Canaanite slave, or perhaps it is referring only to a Hebrew [slave]? To clarify this, the Torah says: “because he is his property” (verse 21). Just as his property is his permanent acquisition, so is the slave [in question] one who is his permanent acquisition. Now, was he [the one who kills his slave] not included in “He who strikes a man and he dies” (above, verse 12) ? This verse was written [lit., came] to exclude him [the owner of the slave] from the general rule [concerning murder], to be judged with the law of “a day or two days” (verse 21), that if he did not die under his hand but lingered an entire twenty-four-hour period, he is exempt. -[From Mechilta] וכי יכה איש את עבדו או את אמתו: בעבד כנעני הכתוב מדבר. או אינו אלא בעברי, תלמוד לומר כי כספו הוא, מה כספו קנוי לו עולמית, אף עבד הקנוי לו עולמית. והרי היה בכלל (פסוק יב) מכה איש ומת, אלא בא הכתוב והוציאו מן הכלל, להיות נדון בדין יום או יומים, שאם לא מת תחת ידו ושהה מעת לעת פטור:
with a rod: The verse refers to [a rod] that has sufficient [weight and strength] to kill [someone]. Or perhaps that is not so, but [the master is liable] even if it [the rod] does not have sufficient [weight and strength] to kill? Therefore, the Torah says concerning an Israelite: “Or if he strikes him with a stone that can be held in the hand, from which he may die” (Num. 35:17). (“Or if he strikes him with a wooden instrument that can be held in the hand, from which he may die” ) (Num. 35:18). -[Mizrachi version] Now could the matter not be understood by a kal vachomer [an inference from a major to a minor case], that if [in the case of] an Israelite [victim], [a case] which is treated more stringently, one is not liable unless he struck him [the victim] with an article that has sufficient [weight and strength] to kill and the blow is on an organ which could cause death, how much more should it be so [in the case of] a slave, [a case] which is treated more leniently? -[From Mechilta] בשבט: כשיש בו כדי להמית הכתוב מדבר. או אינו אלא אפילו אין בו כדי להמית, תלמוד לומר בישראל (במדבר לה יז) ואם באבן יד אשר ימות בה הכהו, והלא דברים קל וחומר מה ישראל חמור אין חייב עליו, אלא אם כן הכהו בדבר שיש בו כדי להמית, ועל אבר שהוא כדי למות בהכאה זו, עבד הקל לא כל שכן:
he shall surely be avenged: [with] death by the sword [decapitation], and so does the Torah say: “a sword avenging the vengeance of the covenant” (Lev. 26:25). -[From Mechilta, Sanh. 52b] נקם ינקם: מיתת סייף, וכן הוא אומר (ויקרא כו כה) חרב נוקמות נקם ברית:
21But if he survives for a day or for two days, he shall not be avenged, because he is his property. כאאַ֥ךְ אִם־י֛וֹם א֥וֹ יוֹמַ֖יִם יַֽעֲמֹ֑ד לֹ֣א יֻקַּ֔ם כִּ֥י כַסְפּ֖וֹ הֽוּא:
But if he survives for a day or two he shall not be avenged: If one day[’s survival] exempts him [from punishment], then would not [survival of] two days be even more obvious? [Why then, is the word יומים written?] Rather [it must be that we are speaking of] one day which is as two days, and what [kind of day] is that? A full, twenty-four hour period. אך אם יום או יומים יעמוד לא יקם: אם על יום אחד הוא פטור, על יומים לא כל שכן, אלא יום שהוא כיומים, ואיזה, זה מעת לעת:
he shall not be avenged, because he is his property: But if someone else struck him, even if he lingered for twenty-four hours before he died, he [the other person] is liable [to incur the death penalty]. לא יקם כי כספו הוא: הא אחר שהכהו, אף על פי ששהה מעת לעת קודם שמת, חייב:
22And should men quarrel and hit a pregnant woman, and she miscarries but there is no fatality, he shall surely be punished, when the woman's husband makes demands of him, and he shall give [restitution] according to the judges' [orders]. כבוְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָֽצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִֽהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵֽעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים:
And should men quarrel: with one another, and [one] intended to strike his fellow, and [instead] struck a woman. [From Sanh. 79a] וכי ינצו אנשים: זה עם זה, ונתכוין להכות את חבירו והכה את האשה:
and hit a pregnant woman: Heb. נְגִיפָה וְנָגְפוּ is only an expression of pushing and striking, as [in the following phrases:] “lest you strike ךְתִּגֹף your foot with a stone” (Ps. 91:12); “and before your feet are bruised (יִתְנְַָפוּ) ” (Jer. 13:16); “and a stone upon which to dash oneself (נֶגֶף) ” (Isa. 8:14). ונגפו: אין נגיפה אלא לשון דחיפה והכאה, כמו (תהלים צא יב) פן תגוף באבן רגלך, (ירמיה יג טז) ובטרם יתנגפו רגליכם, (ישעיה ח יד) ולאבן נגף:
but there is no fatality: with the woman. -[From Sanh. 79a, Jonathan] ולא יהיה אסון: באשה:
he shall surely be punished: to pay the value of the fetuses to the husband. They assess her [for] how much she was valued to be sold in the market, increasing her value because of her pregnancy. -[From B.K. 49a] I. e., the court figures how much she would be worth if sold as a pregnant slave when customers would take into account the prospect of the slaves she would bear, and her value as a slave without the pregnancy. The assailant must pay the difference between these two amounts. -[B.K. 48b, 49a] ענוש יענש: לשלם דמי ולדות לבעל שמין אותה, כמה היתה ראויה למכר בשוק להעלות בדמיה בשביל הריונה:
he shall surely be punished: Heb. יֵעָנֵשׁ עָנוֹשׁ. They shall collect monetary payment from him, like וְעָנְשׁוּ [in the verse] “And they shall fine (וְעָנְשׁוּ) him one hundred [shekels of] silver” (Deut. 22:19). [From Mechilta] ענוש יענש: יגבו ממון ממנו, כמו (דברים כב יט) וענשו אותו מאה כסף:
when the woman’s husband makes demands of him: When the husband sues him [the assailant] in court to levy upon him punishment for that. כאשר ישית עליו וגו': כשיתבנעו הבעל בבית דין להשית עליו עונש על כך:
and he shall give [restitution]: The assailant [shall give] the value of the fetuses. ונתן: המכה דמי ולדות:
according to the judges: Heb. בִּפְלִלִים, according to the verdict of the judges. -[From Mechilta] בפלילים: על פי הדיינים:
23But if there is a fatality, you shall give a life for a life, כגוְאִם־אָס֖וֹן יִֽהְיֶ֑ה וְנָֽתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ:
But if there is a fatality: with the woman. ואם אסון יהיה: באשה:
you shall give a life for a life: Our Rabbis differ on this matter. Some say [that he must] actually [give up his] life, and some say [that he must pay] money, but not actually a life, and if one intends to kill one person and kills another, he is exempt from the death penalty and must pay his [the victim’s] heirs his value, as [it would be if] he were sold in the marketplace. -[From Mechilta, Sanh. 79] ונתתה נפש תחת נפש: רבותינו חולקין בדבר. יש אומרים נפש ממש, ויש אומרים ממון, אבל לא נפש ממש, שהמתכויון להרוג את זה והרג את זה פטור ממיתה ומשלם ליורשיו דמיו, כמו שהיה נמכר בשוק:
24an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot, כדעַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל:
an eye for an eye: If [a person] blinds his neighbor’s eye, he must give him the value of his eye, [which is] how much his price to be sold in the marketplace has decreased [without the eye]. So is the meaning of all of them [i.e., all the injuries enumerated in the following verses], but not the actual amputation of a limb, as our Rabbis interpreted it in the chapter entitled הַחוֹבֵל, he who assaults. -[From B.K. 83b, 84a] עין תחת עין: סימא עין חבירו נותן לו דמי עינו, כמה שפחתו דמיו למכור בשוק, וכן כולם, ולא נטילת אבר ממש, כמו שדרשו רבותינו בפרק החובל (בבא קמא פד א):
25a burn for a burn, a wound for a wound, a bruise for a bruise. כהכְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה:
a burn for a burn: Heb. כְּוִיָּה, a burn caused by fire. [Rashi probably alludes to מִכְוַת-אֵשׁ in Lev. 13:24.] Until now [the Torah] spoke of an injury that decreases the value [of the victim], and now of [an injury] that does not decrease the [victim’s] value [as a slave] but causes pain, for instance if he [the assailant] burned him [the victim] on his nails with a spit, they [the judges] compute how much [money] a person like him would be willing to take to endure such pain. -[From B.K. 84a, Mechilta] כויה תחת כויה: מכות אש, ועד עכשיו דבר בחבלה שיש בה פחת דמים, ועכשיו בשאין בה פחת דמים, אלא צער, כגון כוואו בשפוד על צפרנו אומדים כמה אדם כיוצא בזה רוצה ליטול להיות מצטער כך:
a wound: Heb. פֶּצַע, a wound that bleeds, where he wounded his [victim’s] flesh, navredure in Old French, all according to what it [the wound] is. If it decreases his value, he [the assailant must] pay [for the] damage; if he falls into idleness, he [must] pay for idleness, and for healing, shame, and pain. This verse is superfluous [because there is no difference between a wound and a burn. Whatever damage he inflicts he must pay]. In [the chapter] הַחוֹבֵל (B.K. 84a), our Rabbis interpreted it as making one liable for [the victim’s] pain even where there is [permanent] damage [which he must pay for], because although he pays him [the victim] the value of his hand, we do not exempt him from the [payment compensating for the victim’s] pain, reasoning that since he [the assailant] purchased his [the victim’s] hand [by giving the victim payment for its value], he may amputate it with whatever he wants. We say, however, that he should amputate it with a medication that lessens the pain. However, [if] he cut it off with [an] iron [implement] and caused him pain [he must give the victim compensation]. -[From B.K. 85a] פצע: היא מכה המוציאה דם, שפצע את בשרו, נברדור"א בלעז, [פציעה] הכל לפי מה שהוא אם יש בו פחת דמים נותן נזק, ואם נפל למשכב נותן שבת ורפוי ובשת וצער. ומקרא זה יתר הוא, ובהחובל דרשוהו רבותינו לחייב על הצער אפילו במקום נזק, שאף על פי שנותן לו דמי ידו, אין פוטרין אותו מן הצער לומר הואיל וקנה ידו יש עליו לחתכה בכל מה שירצה, אלא אומרים יש לו לחתכה בסם, שאינו מצטער כל כך, וזה חתכה בברזל וצערו:
a bruise: Heb. חַבּוּרָה. This is a blow in which blood collects but does not come out. It only reddens the flesh on that spot. The term חַבּוּרָה is equivalent to tache in Old French [meaning] a spot, like “or a leopard its spots (חִבַרְבֻּרֹתָיו) ” (Jer. 13:23). Its Aramaic translation is מַשְׁקוֹפֵי, an expression of beating, batedure in Old French, [meaning] beating, knocking, and so, שְׁדֻפוֹתקָדִּים (Gen. 41:23) [is translated by Onkelos as:] קִדּוּם שְׁקִיפָן, [which means] “beaten by the [east] wind,” and similarly, “on the lintel (עַל הַמַשְׁקוֹף)” (Exod. 12:7), [is given this appellation] because the door bangs against it [the lintel]. [See commentary on Exod. 12:7.] חבורה: היא מכה שהדם נצרר בה ואינו יוצא, אלא שמאדים הבשר כנגדו ולשון חבורה [טי"א] בלעז [כתם], כמו (ירמיה יג כג) ונמר חברברותיו ותרגומו משקופי, לשון חבטה בטדור"א בלעז [מכה], וכן ושדופת קדים (בראשית מא ו) שקיפן קידום, חבוטות ברוח, וכן על המשקוף (לעיל יב כג) על שם שהדלת נושק עליו:
26And if a man strikes the eye of his manservant or the eye of his maidservant and destroys it, he shall set him free in return for his eye, כווְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ אֽוֹ־אֶת־עֵ֥ין אֲמָת֖וֹ וְשִֽׁחֲתָ֑הּ לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ:
the eye of his manservant: [This refers to] a Canaanite, but a Hebrew [slave] does not go out with [the loss of his] tooth or [his] eye as we have stated on “she shall not go out as the slaves go out” (Exod. 21:7). את עין עבדו: כנעני, אבל עברי אינו יוצא בשן ועין, כמו שאמרנו אצל לא תצא כצאת העבדים (פסוק ז):
in return for his eye: And so it [the law] is with the twenty-four tips of limbs: [i.e.,] the fingers and toes, the two ears and the nose, and the רֹאֹש הַגְּוִיָה, which is the male organ. Why were [both] a tooth and an eye mentioned [when the Torah could have mentioned only one]? Because if it had mentioned an eye and did not mention a tooth, I would say that just as an eye was created with him [at birth], so [does this apply to] everything that is created with him, but a tooth was not created with him [at birth]. [Therefore, I would say that if the master knocked out his slave’s tooth, the slave would not be freed.] If it mentioned a tooth and did not mention an eye, I would say [that] even [if the master knocked out] a baby tooth, which would be replaced [by the natural growth of another tooth, the slave would be freed]. Therefore, it mentions the eye [which cannot be replaced, to teach us that if the master knocks out a baby tooth, the slave is not freed]. -[From Kid. 24a] תחת עינו: וכן בכ"ד ראשי אברים אצבעות הידים והרגלים. ושתי אזנים והחוטם וראש הגויה, שהוא גיד האמה. ולמה נאמר שן ועין, שאם נאמר עין ולא נאמר שן, הייתי אומר מה עין שנברא עמו אף כל שנברא עמו, והרי שן לא נברא עמו, ועם נאמר שן ולא נאמר עין, הייתי אומר אפילו שן תינוק שיש לה חליפין, לכך נאמר עין:
27and if he knocks out the tooth of his manservant or the tooth of his maidservant, he shall set him free in return for his tooth. כזוְאִם־שֵׁ֥ן עַבְדּ֛וֹ אוֹ־שֵׁ֥ן אֲמָת֖וֹ יַפִּ֑יל לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת שִׁנּֽוֹ:
28And if a bull gores a man or a woman and [that one] dies, the bull shall surely be stoned, and its flesh shall not be eaten, and the owner of the bull is clear. כחוְכִֽי־יִגַּ֨ח שׁ֥וֹר אֶת־אִ֛ישׁ א֥וֹ אֶת־אִשָּׁ֖ה וָמֵ֑ת סָק֨וֹל יִסָּקֵ֜ל הַשּׁ֗וֹר וְלֹ֤א יֵֽאָכֵל֙ אֶת־בְּשָׂר֔וֹ וּבַ֥עַל הַשּׁ֖וֹר נָקִֽי:
And if a bull gores: [This law refers to] either a bull or any domestic animal, beast, or bird, but the text spoke of what usually occurs [i.e., bulls usually gore]. -[From Mechilta, B.K. 54b] וכי יגח שור: אחד שור ואחד כל בהמה וחיה ועוף אלא שדיבר הכתוב בהווה:
and its flesh shall not be eaten: From the implication of what was stated: “the bull shall surely be stoned,” do I not know that it will become carrion [i.e., meaning not killed according to halachah], and carrion is forbidden to be eaten. For what purpose, then, does the Torah state: “and its flesh shall not be eaten” ? [To inform us] that even if one slaughtered it [according to halachah] after it was sentenced, it is forbidden to be eaten. How do we know that no benefit may be derived from it [this animal sentenced to death]? Therefore, the Torah says: “and the owner of the bull is clean (נָקִי) ”, as one says to his friend, “So-and-so lost his property [lit., was cleaned out (נָקִי) of his property], and he has no benefit at all from it” (B.K. 41a). This is its midrashic meaning. Its simple meaning is as its apparent meaning. Since it says concerning a habitual gorer: “and also its owner shall be put to death,” it had to say that in the case of a tame [bull]: “and the owner of the bull is clean [i.e., clear of any charges].” [The tame bull (ךְתָּם) is the bull that did not gore habitually, but only once or twice. In the case of the bull that killed a person, this bull is put to death, but the owner is clear; i.e., he does not have to pay ransom. Should the bull gore three people and kill all of them, it is called מוּעָד, warned. The fourth time it gores someone it is liable to death, and its owner is also liable to death by the hands of Heaven. In order to clear himself of this punishment he must pay ransom, as is delineated in verses 29 and 30.] ולא יאכל את בשרו: ממשמע שנאמר סקול יסקל השור, איני יודע שהוא נבלה, ונבלה אסורה באכילה, אלא מה תלמוד לומר ולא יאכל את בשרו, שאפילו שחטו לאחר שנגמר דינו, אסור באכילה. בהנאה מנין, תלמוד לומר ובעל השור נקי, כאדם האומר לחבירו יצא פלוני נקי מנכסיו ואין לו בהם הנאה של כלום, זהו מדרשו. ופשוטו כמשמעו לפי שנאמר במועד וגם בעליו יומת, הוצרך לומר בתם ובעל השור נקי:
29But if it is a [habitually] goring bull since yesterday and the day before yesterday, and its owner had been warned, but he did not guard it, and it puts to death a man or a woman, the bull shall be stoned, and also its owner shall be put to death, כטוְאִ֡ם שׁוֹר֩ נַגָּ֨ח ה֜וּא מִתְּמֹ֣ל שִׁלְשֹׁ֗ם וְהוּעַ֤ד בִּבְעָלָיו֙ וְלֹ֣א יִשְׁמְרֶ֔נּוּ וְהֵמִ֥ית אִ֖ישׁ א֣וֹ אִשָּׁ֑ה הַשּׁוֹר֙ יִסָּקֵ֔ל וְגַם־בְּעָלָ֖יו יוּמָֽת:
since yesterday and the day before yesterday: This implies [a total of] three gorings. [From Mechilta, B.K. 23b] מתמל שלשם: הרי שלש נגיחות -:
and its owner has been warned: Heb. וְהוּעַד, a word denoting a warning in front of witnesses (Mechilta, B.K. 24a), like “The man warned us repeatedly (הָעֵד הֵעִד) ” (Gen. 43:3). והועד בבעליו: - לשון התראה בעדים, כמו (בראשית מג ג) העד העיד בנו האיש:
and it puts to death a man, etc.: Since it stated: “if [a bull] gores,” I know only that [the bull is liable to death] if it kills him [its victim] by goring [with its horns]. If it killed him through biting, shoving, or kicking, how do we know [that it must be killed]? Therefore, the Torah states: “and it puts to death,” [implying that in whatever way it kills its victim, the bull is liable to death]. -[based on Mechilta] והמית איש וגו': לפי שנאמר וכי יגח, אין לי אלא שהמיתו בנגיחה, המיתו בנשיכה, דחיפה, רביצה, בעיטה מנין, תלמוד לומר והמית [מכל מקום]:
and also its owner shall be put to death: By the hands of Heaven [and not through a court]. I might think that it [this verse] means [that he is liable to death] by the hands of man [i.e., through the court]. Therefore, the Torah states: “The assailant shall surely be put to death; he is a murderer” (Num. 35:21), [implying that] for his [act of] murder you [must] kill him, but you do not kill him [i. e., anyone] for his bull’s [act of] murder. -[From Sanh. 15b] וגם בעליו יומת: בידי שמים. יכול בידי אדם, תלמוד לומר (במדבר לה כא) מות יומת המכה רוצח הוא, על רציחתו אתה הורגו, ואי אתה הורגו על רציחת שורו:
30insofar as ransom shall be levied upon him, he shall give the redemption of his soul according to all that is levied upon him. לאִם־כֹּ֖פֶר יוּשַׁ֣ת עָלָ֑יו וְנָתַן֙ פִּדְיֹ֣ן נַפְשׁ֔וֹ כְּכֹ֥ל אֲשֶׁר־יוּשַׁ֖ת עָלָֽיו:
insofar as ransom shall be levied upon him: Heb. (אִם). This (אִם) is not [meant as a] conditional, but it is like “When (אִם) you lend money” (Exod. 22:24), a word meaning “that.” His sentence is that the court levy ransom upon him. אם כפר יושת עליו: אם זה אינו תלוי, והרי הוא כמו (לקמן כב כד) אם כסף תלוה, לשון אשר, זה משפטו, שישיתו עליו בית דין כופר:
he shall give the redemption of his soul: [This means] the value of the victim [as a slave]. This is the view of Rabbi Ishmael. Rabbi Akiva says: The value of the damager, [i.e., the owner of the goring bull]. -[From Mechilta] ונתן פדיון נפשו: דמי ניזק, דברי רבי ישמעאל, רבי עקיבא אומר דמי מזיק:
31Or if it gores a young boy or a young girl, according to this ordinance shall be done to him. לאאוֹ־בֵ֥ן יִגּח אוֹ־בַ֣ת יִגָּ֑ח כַּמִּשְׁפָּ֥ט הַזֶּ֖ה יֵעָ֥שֶׂה לוֹ:
Or if it gores a young boy: Heb. בֵן, lit., a son A son who is a minor. או בן יגח: בן שהוא קטן:
or a young girl: Heb. בַת, lit., a daughter who is a minor. Since it says (verse 29): “and it puts to death a man or a woman,” I may think that he (the bull) is liable only for [killing] adults. Therefore, the Torah states: “Or if it gores a young boy, etc.” to make one liable for minors as [for] adults. -[From Mechilta, Mechilta d’Rabbi Shimon ben Yochai, B.K. 43b, 44a] או בת: שהיא קטנה. לפי שנאמר והמית איש או אשה, יכול אינו חייב אלא על הגדולים, תלמוד לומר או בן יגח וגו', לחייב על הקטנים כגדולים:
32If the bull gores a manservant or a maidservant, he shall give silver [in the amount of] thirty shekels to his master, and the bull shall be stoned. לבאִם־עֶ֛בֶד יִגַּ֥ח הַשּׁ֖וֹר א֣וֹ אָמָ֑ה כֶּ֣סֶף | שְׁלשִׁ֣ים שְׁקָלִ֗ים יִתֵּן֙ לַֽאדֹנָ֔יו וְהַשּׁ֖וֹר יִסָּקֵֽל:
…a manservant or a maidservant -: Canaanites. -[From Mechilta] אם עבד או אמה: כנעניים:
thirty shekels: This is a decree of the Scriptures [that the bull’s owner pay thirty shekels] whether he [the dead slave] was worth a thousand zuz or whether he was worth no more than a dinar. The weight of the shekel is four pieces of gold, which equal half an ounce according to the official weight of Cologne. שלשים שקלים יתן: גזירת הכתוב הוא, בין שהוא שוה אלף זוז, בין שאינו שוה אלא דינר. והשקל משקלו ארבע זהובים שהם חצי אונקיא למשקל הישר של קולוניי"א:
33And if a person opens a pit, or if a person digs a pit and does not cover it, and a bull or a donkey falls into it, לגוְכִֽי־יִפְתַּ֨ח אִ֜ישׁ בּ֗וֹר א֠וֹ כִּֽי־יִכְרֶ֥ה אִ֛ישׁ בֹּ֖ר וְלֹ֣א יְכַסֶּ֑נּוּ וְנָֽפַל־שָׁ֥מָּה שּׁ֖וֹר א֥וֹ חֲמֽוֹר:
And if a person opens a pit: which was covered, and he uncovered it. וכי יפתח איש בור: שהיה מכוסה וגלהו:
or if… digs: Why was this stated? If he is liable for opening [a pit that had already been dug], is it not [true that he would be] even more [guilty] for digging [a new pit]? But this is to include a digger [who digs deeper] after a digger, that he is liable. [I.e., if one digs a pit nine handbreadths deep, which is capable of injuring an animal but not killing it, and another digs one handbreadth more, making the open pit capable of killing an animal, the second digger is liable in all cases.] -[From B.K. 51a] או כי יכרה: למה נאמר, אם על הפתיחה חייב, על הכרייה לא כל שכן, אלא להביא כורה אחר כורה שהוא חייב:
and does not cover it: intimating that if he covered it, he is exempt [from paying for any damages that could occur], and the text speaks of one who digs in a public domain. -[From B.K. 55b] ולא יכסנו: הא אם כסהו, פטור, ובחופר ברשות הרבים דבר הכתוב:
and a bull or a donkey: The same applies to all domestic animals and beasts, for wherever it says: “a bull and a donkey,” we [can] derive [that it applies to all domestic animals] through a גְּזֵרָה שָׁוָה, similar wording of שׂוֹר שׁוֹר, [which is] from [the law concerning the] Sabbath, as it is stated: “In order that your bull and your donkey rest” (Exod. 23:12). Just as there [referring to the Sabbath] every domestic animal and beast is like the bull [in reference to the law], for it says elsewhere [regarding the Sabbath] (Deut. 5:14) “[…you shall not perform any kind of work, neither you, nor your son…] and all your animals,” here, too, all animals and beasts are like the bull [in reference to the law]. The bull and the donkey are mentioned only [for us to understand that] for a bull [that falls into a pit the owner is liable] but not for a man [who falls into a pit], and [he is liable for] a donkey but not for utensils. -[From B.K. 10b] שור או חמור: הוא הדין לכל בהמה וחיה, שבכל מקום שנאמר שור וחמור, אנו למדין אותו שור שור משבת, שנאמר למען ינוח שורך וחמורך (שמות כג יב); מה להלן כל בהמה וחיה כשור. שהרי נאמר במקום אחר וכל בהמתך (דברים ה יג) אף כאן, כל בהמה וחיה כשור, ולא נאמר שור וחמור אלא שור, ולא אדם, חמור, ולא כלים:
34the owner of the pit shall pay; he shall return money to its owner, and the dead body shall be his. לדבַּ֤עַל הַבּוֹר֙ יְשַׁלֵּ֔ם כֶּ֖סֶף יָשִׁ֣יב לִבְעָלָ֑יו וְהַמֵּ֖ת יִֽהְיֶה־לּֽוֹ:
the owner of the pit: [This refers to] the creator of the obstacle [i.e., the pit], although the pit is not his, for he made it in a public domain, Scripture made him its owner, insofar as he is liable for its damages. -[From B.K. 29b] בעל הבור: בעל התקלה, אף על פי שאין הבור שלו, שעשאו ברשות הרבים, עשאו הכתוב בעליו להתחייב עליו בנזקין:
he shall return money to its owner: Heb. יָשִׁיב. [The word] יָשִׁיב [is written] to include [anything] worth money, even bran. -[From B.K. 7a] (See Exod. 22:4: “the best of his field or the best of his vineyard he shall pay,” which Rashi explains to mean that damages are paid from the best land. Rav Huna the son of Rav Yehoshua in the Talmud (B.K. 7b) solves this apparent discrepancy by concluding that it applies only if the defendant prefers to pay the damages with land, but if he prefers to pay with movable objects, everything is deemed the best, because if it cannot be sold here, it can be sold elsewhere.) [Addendum to Rashi] [It can therefore be easily converted to cash.] כסף ישיב לבעליו: ישיב, לרבות שוה כסף, ואפילו סובין:
and the dead body shall be his -: [The dead animal will belong to] the one [owner] who sustained the damage. They assess the carcass, and he [the owner] takes it for its value, and the damager pays him in addition to it [the carcass] payment for his damage. -[From Mechilta, B.K. 10b] והמת יהיה לו: לניזק, שמין את הנבלה ונוטלה בדמים ומשלם לו המזיק עליה תשלומי נזקו:
35And if a man's bull strikes his friend's bull and it dies, they shall sell the live bull and divide the money received for it, and they shall also divide the dead body. להוְכִֽי־יִגֹּ֧ף שֽׁוֹר־אִ֛ישׁ אֶת־שׁ֥וֹר רֵעֵ֖הוּ וָמֵ֑ת וּמָ֨כְר֜וּ אֶת־הַשּׁ֤וֹר הַחַי֙ וְחָצ֣וּ אֶת־כַּסְפּ֔וֹ וְגַ֥ם אֶת־הַמֵּ֖ת יֶֽחֱצֽוּן:
And if… strikes: Heb. יִגֹּף, shove, either with its horns, or with its feet, or whether he bit him with his teeth All are included in נְגִיפָה, for נְגִיפָה is only an expression of striking. -[From Mechilta] וכי יגף: ידחוף, בין בקרניו, בין בגופו, בין ברגליו, בין שנשכו בשניו, כולן בכלל נגיפה הם, שאין נגיפה אלא לשון מכה:
a man’s bull: Heb. שׁוֹר-אִישׁ, a bull [belonging to] a man. שור איש: שור של איש:
they shall sell the live bull, etc.: Scripture speaks of [two bulls] of equal value a bull worth two hundred [zuz] that killed a bull worth two hundred [zuz]. Whether the carcass is worth much or worth little, when this one takes half [the value of] the live [bull] and half [the value of] the dead one, the result is that each one sustains half the damage that death inflicted upon him. We learn that the tame [bull] pays half the damage, for from the equal ones [the bulls of equal value] you learn [how it is with] the unequal ones [bulls of unequal value], for the law of the tame bull is to pay half the damage, not more or less. Or perhaps, even if they were unequal when they were alive, Scripture mandates that they sell them both [and divide the proceeds of the sale between them]? [This cannot be true since] if you say that sometimes the damager would gain very much, or sometimes the victim would receive much more than the amount of the complete damage, for half the value of the damaging bull [may] exceed the entire value of the bull that was damaged. If you say that, the [law regarding the] tame bull is more stringent than the [law regarding the] habitual gorer [which is illogical]. You are compelled to say that Scripture is referring only to the ones [bulls] of equal value. It teaches you that the tame bull pays half the damage, and from the [law concerning] equal ones, you learn about the unequal ones, that for the one who is awarded half the damage they [the court] assess the carcass, and the decrease of its value due to the death, [and] he receives half the depreciation and leaves (B.K. 34a). Now why did Scripture state it in this language? To teach [us] that the tame bull pays only with its body, and if it gored and subsequently died, the one [owner] who sustained the damage receives only the carcass, and if it does not equal half his damage, he has a loss. Or if a bull worth a maneh [one hundred zuz] gored a bull worth five hundred zuz, he [the owner] receives only the bull, for the tame bull did not become obligated to obligate its owner to pay from the best of his property (B.K. 16b). ומכרו את השור וגו': בשוים הכתוב מדבר, שור שוה מאתיים שהמית שור שוה מאתיים, בין שהנבלה שוה הרבה, בין שהיא שוה מעט, כשנוטל זה חצי החי וחצי המת, וזה חצי החי וחצי המת, נמצא כל אחד מפסיד חצי נזק [שהזיקה המיתה, למדנו שהתם משלם חצי נזק, שמן השוין אתה למד לשאינן שוין] כי דין התם לשלם חצי נזק לא פחות ולא יותר. או יכול אף בשאינן שוין בדמיהן כשהן חיים, אמר הכתוב וחצו את שניהם, אם אמרת כן, פעמים שמזיק משתכר הרבה, כשהנבלה שוה לימכר לנכרים הרבה יותר מדמי שור המזיק, ואי אפשר שיאמר הכתוב, שיהא המזיק נשכר. או פעמים שהניזק נוטל הרבה יותר מדמי נזק שלם, שחצי דמי שור המזיק שוין יותר מכל דמי שור הניזק, ואם אמרת כן, הרי תם חמור ממועד, על כרחך לא דבר הכתוב אלא בשוין. ולמדך שהתם משלם חצי נזק, ומן השוין תלמד לשאינן שוין, שהמשתלם חצי נזקו שמין לו את הנבלה, ומה שפחתו דמיו בשביל המיתה, נוטל חצי הפחת והלך, ולמה אמר הכתוב בלשון הזה ולא אמר ישלם חציו, ללמד שאין התם משלם אלא מגופו, ואם נגח ומת, אין הנזוק נוטל אלא הנבלה, ואם אינה מגעת לחצי נזקו, יפסיד. או שור שוה מנה שנגח שור שוה חמש מאות זוז, אינו נוטל אלא את השור, שלא נתחייב התם לחייב את בעליו לשלם מן העליה:
36Or if it was known that it was a [habitually] goring bull since yesterday and the day before yesterday, and its owner does not watch it, he shall surely pay a bull for a bull, and the dead body shall be his. לוא֣וֹ נוֹדַ֗ע כִּ֠י שׁ֣וֹר נַגָּ֥ח הוּא֙ מִתְּמ֣וֹל שִׁלְשֹׁ֔ם וְלֹ֥א יִשְׁמְרֶ֖נּוּ בְּעָלָ֑יו שַׁלֵּ֨ם יְשַׁלֵּ֥ם שׁוֹר֙ תַּ֣חַת הַשּׁ֔וֹר וְהַמֵּ֖ת יִֽהְיֶה־לּֽוֹ:
Or if it was known: Or if it was not tame, but it was known that it was a [habitually] goring bull today and from yesterday and the day before yesterday, totaling three gorings. -[From Mechilta, B.K. 23b] או נודע: או לא היה תם, אלא נודע כי שור נגח הוא היום, ומתמול שלשום, הרי שלש נגיחות:
he shall surely pay a bull: The complete damage. [Midrash Hagadol from Mechilta d’Rabbi Shimon ben Yochai] שלם ישלם שור: נזק שלם:
and the dead body shall be his: [I.e.,] the victim’s, and in addition to that, the damager must complete it until the victim is paid his entire damage [due to him]. -[From B.K. 10b. 53b] והמת יהיה לו: לניזק, ועליו ישלים המזיק, עד שישתלם ניזק כל נזקו:
37If a man steals a bull or a lamb and slaughters it or sells it, he shall pay five cattle for the bull or four sheep for the lamb. לזכִּ֤י יִגְנֹֽב־אִישׁ֙ שׁ֣וֹר אוֹ־שֶׂ֔ה וּטְבָח֖וֹ א֣וֹ מְכָר֑וֹ חֲמִשָּׁ֣ה בָקָ֗ר יְשַׁלֵּם֙ תַּ֣חַת הַשּׁ֔וֹר וְאַרְבַּע־צֹ֖אן תַּ֥חַת הַשֶּֽׂה:
five cattle, etc.: Rabban Yochanan ben Zakkai said: The Omnipresent was considerate of people’s honor. [For] a bull, which walks with its [own] feet, and the thief was not disgraced by carrying it on his shoulder, he pays fivefold. [For] a lamb, which he [the thief] carries on his shoulder, he pays [only] fourfold because he was disgraced by it. Rabbi Meir said: Come and see how great the power of work is. [For the theft of] a bull, which caused [the owner] to stop working, he [the thief] pays five. [For the theft of] a lamb, which did not cause [the owner] to stop working, [the thief pays] four. -[From Mechilta, B.K. 79b, Tosefta B.K. 7:3] חמשה בקר וגו': אמר רבן יוחנן בן זכאי חס המקום על כבודן של בריות, שור שהולך ברגליו ולא נתבזה בו הגנב לנושאו על כתפו, משלם חמישה, שה שנושאו על כתפו, משלם ארבעה הואיל ונתבזה בו. אמר רבי מאיר בא וראה כמה גדולה כחה של מלאכה, שור שבטלו ממלאכתו משלם חמשה שה שלא בטלו ממלאכתו ארבעה:
for the bull…for the lamb: Scripture repeated them [i.e., the mentioning of the bull and the lamb] to tell [you] that the rule of fourfold and fivefold payments applies only to a bull and a lamb. [From B.K. 67b] תחת השור תחת השה: שנאן הכתוב לומר, שאין מדת תשלומי ארבעה וחמשה נוהגת אלא בשור ושה בלבד:
Exodus Chapter 22
1If, while breaking in, the thief is discovered, and he is struck and dies, [it is as if] he has no blood. אאִם־בַּמַּחְתֶּ֛רֶת יִמָּצֵ֥א הַגַּנָּ֖ב וְהֻכָּ֣ה וָמֵ֑ת אֵ֥ין ל֖וֹ דָּמִֽים:
If, while breaking in: [I.e.,] when he was breaking into the house. אם במחתרת: כשהיה חותר את הבית:
he has no blood: [This signifies that] this is not [considered] murder. It is as though he [the thief] was [considered] dead from the start. Here the Torah teaches you [the lesson]: If someone comes to kill you, kill him first. And this one [the thief] has come to kill you, because he knows that no one [can] hold himself back and remain silent when he sees people taking his money. Therefore, he [the thief] has come with the acknowledgement that if the owner of the property were to stand up against him, he [the owner] would kill him [the thief]. -[From Sanh. 72a] אין לו דמים: אין זו רציחה, הרי הוא כמת מעיקרו. כאן למדתך תורה אם בא להרגך, השכם להרגו, וזה להרגך בא שהרי יודע הוא, שאין אדם מעמיד עצמו וראה שנוטלין ממונו בפניו ושותק, לפיכך על מנת כן בא, שאם יעמוד בעל הממון כנגדו יהרגנו:
2If the sun shone upon him, [it is as if] he has blood; he shall surely pay. If he has no [money], he shall be sold for his theft. באִם־זָֽרְחָ֥ה הַשֶּׁ֛מֶשׁ עָלָ֖יו דָּמִ֣ים ל֑וֹ שַׁלֵּ֣ם יְשַׁלֵּ֔ם אִם־אֵ֣ין ל֔וֹ וְנִמְכַּ֖ר בִּגְנֵֽבָתֽוֹ:
If the sun shone upon him: This is nothing but a metaphor [meaning] if the matter is clear to you that he [the thief] is peaceably disposed toward you-similar to the sun, which represents peace in the world-so it is obvious to you that he has not come to kill [you]. Even if the owner of the money rises against him, for instance, if a father breaks in to steal his son’s property, it is known that the father has mercy on his son, and he has not come with the idea of murdering [him]. -[From Sanh. 72a, Mechilta] אם זרחה השמש עליו: אין זה אלא כמן משל אם ברור לך הדבר שיש לו שלום עמך, כשמש הזה שהוא שלום בעולם, כך פשוט לך שאינו בא להרוג, אפילו יעמוד בעל הממון כנגדו, כגון אב החותר לגנוב ממון הבן, בידוע שרחמי האב על הבן, ואינו בא על עסקי נפשות:
he has blood: He [the thief] is considered as a live person, and it is [considered] murder if the property owner kills him. דמים לו: כחי הוא חשוב ורציחה היא, אם יהרגהו בעל הבית:
he shall surely pay: The thief [shall pay] the money he stole, and he is not liable to death. [The thief is considered to have been sentenced to death in cases where the property owner is allowed kill him. In these cases the thief is exempt from any monetary obligation incurred when he dug into the house. In cases where the property owner may not kill him, however, the thief is not considered liable to death, and thus must pay for what he stole.] Onkelos, who rendered: “If the eye of witnesses fell upon him,” adopted another view, saying that if witnesses discovered him [the thief] before the property owner came, and when the property owner came against him, they warned him not to kill him, [the thief is considered as if] he has blood; i.e., he [the owner] is liable for him [the thief] if he kills him, because since [he has committed his crime when] people can see him, this thief has not come with the intention to murder, and he would not kill the property owner. שלם ישלם: הגנב ממון שגנב, ואינו חייב מיתה. ואונקלוס שתרגם אם עינא דסהדיא נפלת עלוהי, לקח לו שטה אחרת, לומר שאם מצאוהו עדים קודם שבא בעל הבית, וכשבא בעל הבית נגדו, התרו בו, שלא יהרגהו, דמים לו, חייב עליו אם הרגו, שאחר שיש רואים לו, אין הגנב הזה בא על עסקי נפשות, ולא יהרוג את בעל הממון:
3If the stolen article is found in his possession whether a bull, a donkey, or a lamb live ones he shall pay twofold. גאִם־הִמָּצֵא֩ תִמָּצֵ֨א בְיָד֜וֹ הַגְּנֵבָ֗ה מִשּׁ֧וֹר עַד־חֲמ֛וֹר עַד־שֶׂ֖ה חַיִּ֑ים שְׁנַ֖יִם יְשַׁלֵּֽם:
If the stolen article is found in his possession: Heb. בְיָדוֹ, lit., in his hand, [meaning] in his possession, [meaning] that he neither slaughtered nor sold [it]. -[From Mechilta] אם המצא תמצא בידו: ברשותו, שלא טבח ולא מכר:
whether a bull, a donkey: Everything is included in the [obligation to make a] twofold payment, whether it is a living thing or something that is not alive, for it says elsewhere (verse 8): “for a lamb, for a garment, for any lost article,… [he] shall pay twofold to his neighbor.” -[From B.K. 62b] ומשור עד חמור: כל דבר בכלל תשלומי כפל בין שיש בו רוח חיים בין שאין בו רוח חיים, שהרי נאמר במקום אחר (פסוק ח) על שה על שלמה על כל אבדה וגו' ישלם שנים לרעהו:
live ones he shall pay twofold: And he shall not pay him dead ones, but either live ones or the value of live ones. -[From Mechilta] חיים שנים ישלם: ולא ישלם לו מתים, אלא חיים או דמי חיים:
• Daily Tehillim: Psalms Chapters 113 - 118
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Likutei Amarim, middle of Chapter 27
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 24 Shevat, 5777 · 20 February 2017
• Likutei Amarim, middle of Chapter 27
• ולכן אל יפול לב אדם עליו ולא ירע לבבו מאד
• Rambam - Monday, 24 Shevat, 5777 · 20 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 217
Interbreeding Animals
"You shall not let your cattle breed with a different kind"—Leviticus 19:19.
It is forbidden to breed together two different animal species.
Full text of this Mitzvah »• Interbreeding Animals
Negative Commandment 217
Translated by Berel Bell
The 217th prohibition is that we are forbidden from crossbreeding different species of animals.
The source of this commandment is G‑d's statement,1 "Do not crossbreed your livestock with other species."
The punishment for crossbreeding an animal is lashes, provided that the person actually placed the organ of the male animal in that of the female by hand, [as the Talmud puts it,] "like an applicator2 in its tube." Our Sages3 said this clearly: "For adultery, [the witnesses] only need to see them in the position of sexual relations. For crossbreeding, they must see 'like an applicator in its tube.' " Only then does the person receive lashes.
The details of this mitzvah are explained in the eighth chapter of tractate Kilayim.
FOOTNOTES
1.Lev. 19:19.
2.Mak'chol, literally a stick, etc. used to apply k'chol (a medication or cosmetic) to the eye. The k'chol was stored in a tube, and the mak'chol was dipped in the tube in order to apply the k'chol to the eye.
3.Baba Metzia 91a.
• Negative Commandment 218
Working with Two Animal Species
"You shall not plow with an ox and donkey together"—Deuteronomy 22:10.
It is forbidden to cause animals of two species to work together, e.g., to have them jointly plow, thresh or pull a wagon.
Biblically, this prohibition only applies if one of the animals is kosher (e.g., an ox) and the other of a non-kosher species (e.g., a donkey). The Sages, however, extended this prohibition to apply to any two species.
Full text of this Mitzvah »
• Working with Two Animal Species
Negative Commandment 218
Translated by Berel Bell
The 218th prohibition is that we are forbidden from using two species of animals to work together.
The source of this commandment is G‑d's statement,1 "Do not plow with an ox and a donkey together."
One receives lashes for using them for any kind of work, such as plowing, threshing, or driving.2 This is because the verse says, "together," meaning that one cannot bring them together for any kind of work.
One only receives lashes by Torah law when one species is kosher and the other one non-kosher, such as "an ox and a donkey." Then, one is lashed for plowing, pulling or driving with them. One receives lashes by Rabbinic decree for using any two species [even if they are both kosher or both non-kosher].
The details of this mitzvah are explained in the eighth chapter of tractate Kilayim.
FOOTNOTES
1.Deut. 22:10.
2.I.e. pulling a wagon.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Thirteen
• Mechirah - Chapter Thirteen
• Kilaayim - Chapter 6
• Monday, 24 Shevat, 5777 · 20 February 2017
• "Today's Day"
• Shabbat, Sh'vat 24, 5703
During the reading of the Ten Commandments, stand facing the Sefer-Torah. Haftora: Bishnat...matzavta. Bless Rosh Chodesh Adar I. Say the entire Tehillim in the early morning. Day of farbrengen.
Torah lessons: Chumash: Yitro, Shevi'i with Rashi.
Tehillim: 113-118.
Tanya: Ch. 24. Antithetically (p. 99)...as is known. (p. 105).
"The people saw and moved."1 Simply perceiving G-dhood caused the people to move, a movement showing vitality, life.
* * *
If you only knew - The Tzemach Tzedek said - the power of verses of Tehillim and their effect in the highest Heavens, you would recite them constantly. Know that the chapters of Tehillim shatter all barriers, they ascend higher and still higher with no interference; they prostrate themselves in supplication before the Master of all worlds, and they effect and accomplish with kindness and compassion.
FOOTNOTES
1.Sh'mot 20:15.
• Daily Thought:
Raw Truth
Truth is simple, it has no clothes, no neat little box to contain it.
But we cannot grasp that which has no box. We cannot perceive truth without clothing.
So Truth dresses up for us, in a story, in sage advice, in a blueprint of the cosmos—in clothes woven from the fabric of truth itself.
And then, before we can imagine that we have grasped Truth, it switches clothes. It tells us another story—entirely at odds with the first. It tells us new advice—to go in a different direction. It provides another model of how things are—in which each thing has changed its place.
The fool is confused. He exclaims, "Truth has lied!"
The wise person sees within and finds harmony between all the stories, all the advice, every model we are told.
For the Torah is a simple, pure light, a truth no box can contain.
Chumash: Mishpatim, 2nd Portion Exodus 21:20-22:3 with Rashi
• Exodus Chapter 21
20And should a man strike his manservant or his maidservant with a rod, and [that one] die under his hand, he shall surely be avenged. כוְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ בַּשֵּׁ֔בֶט וּמֵ֖ת תַּ֣חַת יָד֑וֹ נָקֹ֖ם יִנָּקֵֽם:
And should a man strike his manservant or his maidservant: The text is referring to a Canaanite slave, or perhaps it is referring only to a Hebrew [slave]? To clarify this, the Torah says: “because he is his property” (verse 21). Just as his property is his permanent acquisition, so is the slave [in question] one who is his permanent acquisition. Now, was he [the one who kills his slave] not included in “He who strikes a man and he dies” (above, verse 12) ? This verse was written [lit., came] to exclude him [the owner of the slave] from the general rule [concerning murder], to be judged with the law of “a day or two days” (verse 21), that if he did not die under his hand but lingered an entire twenty-four-hour period, he is exempt. -[From Mechilta] וכי יכה איש את עבדו או את אמתו: בעבד כנעני הכתוב מדבר. או אינו אלא בעברי, תלמוד לומר כי כספו הוא, מה כספו קנוי לו עולמית, אף עבד הקנוי לו עולמית. והרי היה בכלל (פסוק יב) מכה איש ומת, אלא בא הכתוב והוציאו מן הכלל, להיות נדון בדין יום או יומים, שאם לא מת תחת ידו ושהה מעת לעת פטור:
with a rod: The verse refers to [a rod] that has sufficient [weight and strength] to kill [someone]. Or perhaps that is not so, but [the master is liable] even if it [the rod] does not have sufficient [weight and strength] to kill? Therefore, the Torah says concerning an Israelite: “Or if he strikes him with a stone that can be held in the hand, from which he may die” (Num. 35:17). (“Or if he strikes him with a wooden instrument that can be held in the hand, from which he may die” ) (Num. 35:18). -[Mizrachi version] Now could the matter not be understood by a kal vachomer [an inference from a major to a minor case], that if [in the case of] an Israelite [victim], [a case] which is treated more stringently, one is not liable unless he struck him [the victim] with an article that has sufficient [weight and strength] to kill and the blow is on an organ which could cause death, how much more should it be so [in the case of] a slave, [a case] which is treated more leniently? -[From Mechilta] בשבט: כשיש בו כדי להמית הכתוב מדבר. או אינו אלא אפילו אין בו כדי להמית, תלמוד לומר בישראל (במדבר לה יז) ואם באבן יד אשר ימות בה הכהו, והלא דברים קל וחומר מה ישראל חמור אין חייב עליו, אלא אם כן הכהו בדבר שיש בו כדי להמית, ועל אבר שהוא כדי למות בהכאה זו, עבד הקל לא כל שכן:
he shall surely be avenged: [with] death by the sword [decapitation], and so does the Torah say: “a sword avenging the vengeance of the covenant” (Lev. 26:25). -[From Mechilta, Sanh. 52b] נקם ינקם: מיתת סייף, וכן הוא אומר (ויקרא כו כה) חרב נוקמות נקם ברית:
21But if he survives for a day or for two days, he shall not be avenged, because he is his property. כאאַ֥ךְ אִם־י֛וֹם א֥וֹ יוֹמַ֖יִם יַֽעֲמֹ֑ד לֹ֣א יֻקַּ֔ם כִּ֥י כַסְפּ֖וֹ הֽוּא:
But if he survives for a day or two he shall not be avenged: If one day[’s survival] exempts him [from punishment], then would not [survival of] two days be even more obvious? [Why then, is the word יומים written?] Rather [it must be that we are speaking of] one day which is as two days, and what [kind of day] is that? A full, twenty-four hour period. אך אם יום או יומים יעמוד לא יקם: אם על יום אחד הוא פטור, על יומים לא כל שכן, אלא יום שהוא כיומים, ואיזה, זה מעת לעת:
he shall not be avenged, because he is his property: But if someone else struck him, even if he lingered for twenty-four hours before he died, he [the other person] is liable [to incur the death penalty]. לא יקם כי כספו הוא: הא אחר שהכהו, אף על פי ששהה מעת לעת קודם שמת, חייב:
22And should men quarrel and hit a pregnant woman, and she miscarries but there is no fatality, he shall surely be punished, when the woman's husband makes demands of him, and he shall give [restitution] according to the judges' [orders]. כבוְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָֽצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִֽהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵֽעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים:
And should men quarrel: with one another, and [one] intended to strike his fellow, and [instead] struck a woman. [From Sanh. 79a] וכי ינצו אנשים: זה עם זה, ונתכוין להכות את חבירו והכה את האשה:
and hit a pregnant woman: Heb. נְגִיפָה וְנָגְפוּ is only an expression of pushing and striking, as [in the following phrases:] “lest you strike ךְתִּגֹף your foot with a stone” (Ps. 91:12); “and before your feet are bruised (יִתְנְַָפוּ) ” (Jer. 13:16); “and a stone upon which to dash oneself (נֶגֶף) ” (Isa. 8:14). ונגפו: אין נגיפה אלא לשון דחיפה והכאה, כמו (תהלים צא יב) פן תגוף באבן רגלך, (ירמיה יג טז) ובטרם יתנגפו רגליכם, (ישעיה ח יד) ולאבן נגף:
but there is no fatality: with the woman. -[From Sanh. 79a, Jonathan] ולא יהיה אסון: באשה:
he shall surely be punished: to pay the value of the fetuses to the husband. They assess her [for] how much she was valued to be sold in the market, increasing her value because of her pregnancy. -[From B.K. 49a] I. e., the court figures how much she would be worth if sold as a pregnant slave when customers would take into account the prospect of the slaves she would bear, and her value as a slave without the pregnancy. The assailant must pay the difference between these two amounts. -[B.K. 48b, 49a] ענוש יענש: לשלם דמי ולדות לבעל שמין אותה, כמה היתה ראויה למכר בשוק להעלות בדמיה בשביל הריונה:
he shall surely be punished: Heb. יֵעָנֵשׁ עָנוֹשׁ. They shall collect monetary payment from him, like וְעָנְשׁוּ [in the verse] “And they shall fine (וְעָנְשׁוּ) him one hundred [shekels of] silver” (Deut. 22:19). [From Mechilta] ענוש יענש: יגבו ממון ממנו, כמו (דברים כב יט) וענשו אותו מאה כסף:
when the woman’s husband makes demands of him: When the husband sues him [the assailant] in court to levy upon him punishment for that. כאשר ישית עליו וגו': כשיתבנעו הבעל בבית דין להשית עליו עונש על כך:
and he shall give [restitution]: The assailant [shall give] the value of the fetuses. ונתן: המכה דמי ולדות:
according to the judges: Heb. בִּפְלִלִים, according to the verdict of the judges. -[From Mechilta] בפלילים: על פי הדיינים:
23But if there is a fatality, you shall give a life for a life, כגוְאִם־אָס֖וֹן יִֽהְיֶ֑ה וְנָֽתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ:
But if there is a fatality: with the woman. ואם אסון יהיה: באשה:
you shall give a life for a life: Our Rabbis differ on this matter. Some say [that he must] actually [give up his] life, and some say [that he must pay] money, but not actually a life, and if one intends to kill one person and kills another, he is exempt from the death penalty and must pay his [the victim’s] heirs his value, as [it would be if] he were sold in the marketplace. -[From Mechilta, Sanh. 79] ונתתה נפש תחת נפש: רבותינו חולקין בדבר. יש אומרים נפש ממש, ויש אומרים ממון, אבל לא נפש ממש, שהמתכויון להרוג את זה והרג את זה פטור ממיתה ומשלם ליורשיו דמיו, כמו שהיה נמכר בשוק:
24an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot, כדעַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל:
an eye for an eye: If [a person] blinds his neighbor’s eye, he must give him the value of his eye, [which is] how much his price to be sold in the marketplace has decreased [without the eye]. So is the meaning of all of them [i.e., all the injuries enumerated in the following verses], but not the actual amputation of a limb, as our Rabbis interpreted it in the chapter entitled הַחוֹבֵל, he who assaults. -[From B.K. 83b, 84a] עין תחת עין: סימא עין חבירו נותן לו דמי עינו, כמה שפחתו דמיו למכור בשוק, וכן כולם, ולא נטילת אבר ממש, כמו שדרשו רבותינו בפרק החובל (בבא קמא פד א):
25a burn for a burn, a wound for a wound, a bruise for a bruise. כהכְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה:
a burn for a burn: Heb. כְּוִיָּה, a burn caused by fire. [Rashi probably alludes to מִכְוַת-אֵשׁ in Lev. 13:24.] Until now [the Torah] spoke of an injury that decreases the value [of the victim], and now of [an injury] that does not decrease the [victim’s] value [as a slave] but causes pain, for instance if he [the assailant] burned him [the victim] on his nails with a spit, they [the judges] compute how much [money] a person like him would be willing to take to endure such pain. -[From B.K. 84a, Mechilta] כויה תחת כויה: מכות אש, ועד עכשיו דבר בחבלה שיש בה פחת דמים, ועכשיו בשאין בה פחת דמים, אלא צער, כגון כוואו בשפוד על צפרנו אומדים כמה אדם כיוצא בזה רוצה ליטול להיות מצטער כך:
a wound: Heb. פֶּצַע, a wound that bleeds, where he wounded his [victim’s] flesh, navredure in Old French, all according to what it [the wound] is. If it decreases his value, he [the assailant must] pay [for the] damage; if he falls into idleness, he [must] pay for idleness, and for healing, shame, and pain. This verse is superfluous [because there is no difference between a wound and a burn. Whatever damage he inflicts he must pay]. In [the chapter] הַחוֹבֵל (B.K. 84a), our Rabbis interpreted it as making one liable for [the victim’s] pain even where there is [permanent] damage [which he must pay for], because although he pays him [the victim] the value of his hand, we do not exempt him from the [payment compensating for the victim’s] pain, reasoning that since he [the assailant] purchased his [the victim’s] hand [by giving the victim payment for its value], he may amputate it with whatever he wants. We say, however, that he should amputate it with a medication that lessens the pain. However, [if] he cut it off with [an] iron [implement] and caused him pain [he must give the victim compensation]. -[From B.K. 85a] פצע: היא מכה המוציאה דם, שפצע את בשרו, נברדור"א בלעז, [פציעה] הכל לפי מה שהוא אם יש בו פחת דמים נותן נזק, ואם נפל למשכב נותן שבת ורפוי ובשת וצער. ומקרא זה יתר הוא, ובהחובל דרשוהו רבותינו לחייב על הצער אפילו במקום נזק, שאף על פי שנותן לו דמי ידו, אין פוטרין אותו מן הצער לומר הואיל וקנה ידו יש עליו לחתכה בכל מה שירצה, אלא אומרים יש לו לחתכה בסם, שאינו מצטער כל כך, וזה חתכה בברזל וצערו:
a bruise: Heb. חַבּוּרָה. This is a blow in which blood collects but does not come out. It only reddens the flesh on that spot. The term חַבּוּרָה is equivalent to tache in Old French [meaning] a spot, like “or a leopard its spots (חִבַרְבֻּרֹתָיו) ” (Jer. 13:23). Its Aramaic translation is מַשְׁקוֹפֵי, an expression of beating, batedure in Old French, [meaning] beating, knocking, and so, שְׁדֻפוֹתקָדִּים (Gen. 41:23) [is translated by Onkelos as:] קִדּוּם שְׁקִיפָן, [which means] “beaten by the [east] wind,” and similarly, “on the lintel (עַל הַמַשְׁקוֹף)” (Exod. 12:7), [is given this appellation] because the door bangs against it [the lintel]. [See commentary on Exod. 12:7.] חבורה: היא מכה שהדם נצרר בה ואינו יוצא, אלא שמאדים הבשר כנגדו ולשון חבורה [טי"א] בלעז [כתם], כמו (ירמיה יג כג) ונמר חברברותיו ותרגומו משקופי, לשון חבטה בטדור"א בלעז [מכה], וכן ושדופת קדים (בראשית מא ו) שקיפן קידום, חבוטות ברוח, וכן על המשקוף (לעיל יב כג) על שם שהדלת נושק עליו:
26And if a man strikes the eye of his manservant or the eye of his maidservant and destroys it, he shall set him free in return for his eye, כווְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ אֽוֹ־אֶת־עֵ֥ין אֲמָת֖וֹ וְשִֽׁחֲתָ֑הּ לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ:
the eye of his manservant: [This refers to] a Canaanite, but a Hebrew [slave] does not go out with [the loss of his] tooth or [his] eye as we have stated on “she shall not go out as the slaves go out” (Exod. 21:7). את עין עבדו: כנעני, אבל עברי אינו יוצא בשן ועין, כמו שאמרנו אצל לא תצא כצאת העבדים (פסוק ז):
in return for his eye: And so it [the law] is with the twenty-four tips of limbs: [i.e.,] the fingers and toes, the two ears and the nose, and the רֹאֹש הַגְּוִיָה, which is the male organ. Why were [both] a tooth and an eye mentioned [when the Torah could have mentioned only one]? Because if it had mentioned an eye and did not mention a tooth, I would say that just as an eye was created with him [at birth], so [does this apply to] everything that is created with him, but a tooth was not created with him [at birth]. [Therefore, I would say that if the master knocked out his slave’s tooth, the slave would not be freed.] If it mentioned a tooth and did not mention an eye, I would say [that] even [if the master knocked out] a baby tooth, which would be replaced [by the natural growth of another tooth, the slave would be freed]. Therefore, it mentions the eye [which cannot be replaced, to teach us that if the master knocks out a baby tooth, the slave is not freed]. -[From Kid. 24a] תחת עינו: וכן בכ"ד ראשי אברים אצבעות הידים והרגלים. ושתי אזנים והחוטם וראש הגויה, שהוא גיד האמה. ולמה נאמר שן ועין, שאם נאמר עין ולא נאמר שן, הייתי אומר מה עין שנברא עמו אף כל שנברא עמו, והרי שן לא נברא עמו, ועם נאמר שן ולא נאמר עין, הייתי אומר אפילו שן תינוק שיש לה חליפין, לכך נאמר עין:
27and if he knocks out the tooth of his manservant or the tooth of his maidservant, he shall set him free in return for his tooth. כזוְאִם־שֵׁ֥ן עַבְדּ֛וֹ אוֹ־שֵׁ֥ן אֲמָת֖וֹ יַפִּ֑יל לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת שִׁנּֽוֹ:
28And if a bull gores a man or a woman and [that one] dies, the bull shall surely be stoned, and its flesh shall not be eaten, and the owner of the bull is clear. כחוְכִֽי־יִגַּ֨ח שׁ֥וֹר אֶת־אִ֛ישׁ א֥וֹ אֶת־אִשָּׁ֖ה וָמֵ֑ת סָק֨וֹל יִסָּקֵ֜ל הַשּׁ֗וֹר וְלֹ֤א יֵֽאָכֵל֙ אֶת־בְּשָׂר֔וֹ וּבַ֥עַל הַשּׁ֖וֹר נָקִֽי:
And if a bull gores: [This law refers to] either a bull or any domestic animal, beast, or bird, but the text spoke of what usually occurs [i.e., bulls usually gore]. -[From Mechilta, B.K. 54b] וכי יגח שור: אחד שור ואחד כל בהמה וחיה ועוף אלא שדיבר הכתוב בהווה:
and its flesh shall not be eaten: From the implication of what was stated: “the bull shall surely be stoned,” do I not know that it will become carrion [i.e., meaning not killed according to halachah], and carrion is forbidden to be eaten. For what purpose, then, does the Torah state: “and its flesh shall not be eaten” ? [To inform us] that even if one slaughtered it [according to halachah] after it was sentenced, it is forbidden to be eaten. How do we know that no benefit may be derived from it [this animal sentenced to death]? Therefore, the Torah says: “and the owner of the bull is clean (נָקִי) ”, as one says to his friend, “So-and-so lost his property [lit., was cleaned out (נָקִי) of his property], and he has no benefit at all from it” (B.K. 41a). This is its midrashic meaning. Its simple meaning is as its apparent meaning. Since it says concerning a habitual gorer: “and also its owner shall be put to death,” it had to say that in the case of a tame [bull]: “and the owner of the bull is clean [i.e., clear of any charges].” [The tame bull (ךְתָּם) is the bull that did not gore habitually, but only once or twice. In the case of the bull that killed a person, this bull is put to death, but the owner is clear; i.e., he does not have to pay ransom. Should the bull gore three people and kill all of them, it is called מוּעָד, warned. The fourth time it gores someone it is liable to death, and its owner is also liable to death by the hands of Heaven. In order to clear himself of this punishment he must pay ransom, as is delineated in verses 29 and 30.] ולא יאכל את בשרו: ממשמע שנאמר סקול יסקל השור, איני יודע שהוא נבלה, ונבלה אסורה באכילה, אלא מה תלמוד לומר ולא יאכל את בשרו, שאפילו שחטו לאחר שנגמר דינו, אסור באכילה. בהנאה מנין, תלמוד לומר ובעל השור נקי, כאדם האומר לחבירו יצא פלוני נקי מנכסיו ואין לו בהם הנאה של כלום, זהו מדרשו. ופשוטו כמשמעו לפי שנאמר במועד וגם בעליו יומת, הוצרך לומר בתם ובעל השור נקי:
29But if it is a [habitually] goring bull since yesterday and the day before yesterday, and its owner had been warned, but he did not guard it, and it puts to death a man or a woman, the bull shall be stoned, and also its owner shall be put to death, כטוְאִ֡ם שׁוֹר֩ נַגָּ֨ח ה֜וּא מִתְּמֹ֣ל שִׁלְשֹׁ֗ם וְהוּעַ֤ד בִּבְעָלָיו֙ וְלֹ֣א יִשְׁמְרֶ֔נּוּ וְהֵמִ֥ית אִ֖ישׁ א֣וֹ אִשָּׁ֑ה הַשּׁוֹר֙ יִסָּקֵ֔ל וְגַם־בְּעָלָ֖יו יוּמָֽת:
since yesterday and the day before yesterday: This implies [a total of] three gorings. [From Mechilta, B.K. 23b] מתמל שלשם: הרי שלש נגיחות -:
and its owner has been warned: Heb. וְהוּעַד, a word denoting a warning in front of witnesses (Mechilta, B.K. 24a), like “The man warned us repeatedly (הָעֵד הֵעִד) ” (Gen. 43:3). והועד בבעליו: - לשון התראה בעדים, כמו (בראשית מג ג) העד העיד בנו האיש:
and it puts to death a man, etc.: Since it stated: “if [a bull] gores,” I know only that [the bull is liable to death] if it kills him [its victim] by goring [with its horns]. If it killed him through biting, shoving, or kicking, how do we know [that it must be killed]? Therefore, the Torah states: “and it puts to death,” [implying that in whatever way it kills its victim, the bull is liable to death]. -[based on Mechilta] והמית איש וגו': לפי שנאמר וכי יגח, אין לי אלא שהמיתו בנגיחה, המיתו בנשיכה, דחיפה, רביצה, בעיטה מנין, תלמוד לומר והמית [מכל מקום]:
and also its owner shall be put to death: By the hands of Heaven [and not through a court]. I might think that it [this verse] means [that he is liable to death] by the hands of man [i.e., through the court]. Therefore, the Torah states: “The assailant shall surely be put to death; he is a murderer” (Num. 35:21), [implying that] for his [act of] murder you [must] kill him, but you do not kill him [i. e., anyone] for his bull’s [act of] murder. -[From Sanh. 15b] וגם בעליו יומת: בידי שמים. יכול בידי אדם, תלמוד לומר (במדבר לה כא) מות יומת המכה רוצח הוא, על רציחתו אתה הורגו, ואי אתה הורגו על רציחת שורו:
30insofar as ransom shall be levied upon him, he shall give the redemption of his soul according to all that is levied upon him. לאִם־כֹּ֖פֶר יוּשַׁ֣ת עָלָ֑יו וְנָתַן֙ פִּדְיֹ֣ן נַפְשׁ֔וֹ כְּכֹ֥ל אֲשֶׁר־יוּשַׁ֖ת עָלָֽיו:
insofar as ransom shall be levied upon him: Heb. (אִם). This (אִם) is not [meant as a] conditional, but it is like “When (אִם) you lend money” (Exod. 22:24), a word meaning “that.” His sentence is that the court levy ransom upon him. אם כפר יושת עליו: אם זה אינו תלוי, והרי הוא כמו (לקמן כב כד) אם כסף תלוה, לשון אשר, זה משפטו, שישיתו עליו בית דין כופר:
he shall give the redemption of his soul: [This means] the value of the victim [as a slave]. This is the view of Rabbi Ishmael. Rabbi Akiva says: The value of the damager, [i.e., the owner of the goring bull]. -[From Mechilta] ונתן פדיון נפשו: דמי ניזק, דברי רבי ישמעאל, רבי עקיבא אומר דמי מזיק:
31Or if it gores a young boy or a young girl, according to this ordinance shall be done to him. לאאוֹ־בֵ֥ן יִגּח אוֹ־בַ֣ת יִגָּ֑ח כַּמִּשְׁפָּ֥ט הַזֶּ֖ה יֵעָ֥שֶׂה לוֹ:
Or if it gores a young boy: Heb. בֵן, lit., a son A son who is a minor. או בן יגח: בן שהוא קטן:
or a young girl: Heb. בַת, lit., a daughter who is a minor. Since it says (verse 29): “and it puts to death a man or a woman,” I may think that he (the bull) is liable only for [killing] adults. Therefore, the Torah states: “Or if it gores a young boy, etc.” to make one liable for minors as [for] adults. -[From Mechilta, Mechilta d’Rabbi Shimon ben Yochai, B.K. 43b, 44a] או בת: שהיא קטנה. לפי שנאמר והמית איש או אשה, יכול אינו חייב אלא על הגדולים, תלמוד לומר או בן יגח וגו', לחייב על הקטנים כגדולים:
32If the bull gores a manservant or a maidservant, he shall give silver [in the amount of] thirty shekels to his master, and the bull shall be stoned. לבאִם־עֶ֛בֶד יִגַּ֥ח הַשּׁ֖וֹר א֣וֹ אָמָ֑ה כֶּ֣סֶף | שְׁלשִׁ֣ים שְׁקָלִ֗ים יִתֵּן֙ לַֽאדֹנָ֔יו וְהַשּׁ֖וֹר יִסָּקֵֽל:
…a manservant or a maidservant -: Canaanites. -[From Mechilta] אם עבד או אמה: כנעניים:
thirty shekels: This is a decree of the Scriptures [that the bull’s owner pay thirty shekels] whether he [the dead slave] was worth a thousand zuz or whether he was worth no more than a dinar. The weight of the shekel is four pieces of gold, which equal half an ounce according to the official weight of Cologne. שלשים שקלים יתן: גזירת הכתוב הוא, בין שהוא שוה אלף זוז, בין שאינו שוה אלא דינר. והשקל משקלו ארבע זהובים שהם חצי אונקיא למשקל הישר של קולוניי"א:
33And if a person opens a pit, or if a person digs a pit and does not cover it, and a bull or a donkey falls into it, לגוְכִֽי־יִפְתַּ֨ח אִ֜ישׁ בּ֗וֹר א֠וֹ כִּֽי־יִכְרֶ֥ה אִ֛ישׁ בֹּ֖ר וְלֹ֣א יְכַסֶּ֑נּוּ וְנָֽפַל־שָׁ֥מָּה שּׁ֖וֹר א֥וֹ חֲמֽוֹר:
And if a person opens a pit: which was covered, and he uncovered it. וכי יפתח איש בור: שהיה מכוסה וגלהו:
or if… digs: Why was this stated? If he is liable for opening [a pit that had already been dug], is it not [true that he would be] even more [guilty] for digging [a new pit]? But this is to include a digger [who digs deeper] after a digger, that he is liable. [I.e., if one digs a pit nine handbreadths deep, which is capable of injuring an animal but not killing it, and another digs one handbreadth more, making the open pit capable of killing an animal, the second digger is liable in all cases.] -[From B.K. 51a] או כי יכרה: למה נאמר, אם על הפתיחה חייב, על הכרייה לא כל שכן, אלא להביא כורה אחר כורה שהוא חייב:
and does not cover it: intimating that if he covered it, he is exempt [from paying for any damages that could occur], and the text speaks of one who digs in a public domain. -[From B.K. 55b] ולא יכסנו: הא אם כסהו, פטור, ובחופר ברשות הרבים דבר הכתוב:
and a bull or a donkey: The same applies to all domestic animals and beasts, for wherever it says: “a bull and a donkey,” we [can] derive [that it applies to all domestic animals] through a גְּזֵרָה שָׁוָה, similar wording of שׂוֹר שׁוֹר, [which is] from [the law concerning the] Sabbath, as it is stated: “In order that your bull and your donkey rest” (Exod. 23:12). Just as there [referring to the Sabbath] every domestic animal and beast is like the bull [in reference to the law], for it says elsewhere [regarding the Sabbath] (Deut. 5:14) “[…you shall not perform any kind of work, neither you, nor your son…] and all your animals,” here, too, all animals and beasts are like the bull [in reference to the law]. The bull and the donkey are mentioned only [for us to understand that] for a bull [that falls into a pit the owner is liable] but not for a man [who falls into a pit], and [he is liable for] a donkey but not for utensils. -[From B.K. 10b] שור או חמור: הוא הדין לכל בהמה וחיה, שבכל מקום שנאמר שור וחמור, אנו למדין אותו שור שור משבת, שנאמר למען ינוח שורך וחמורך (שמות כג יב); מה להלן כל בהמה וחיה כשור. שהרי נאמר במקום אחר וכל בהמתך (דברים ה יג) אף כאן, כל בהמה וחיה כשור, ולא נאמר שור וחמור אלא שור, ולא אדם, חמור, ולא כלים:
34the owner of the pit shall pay; he shall return money to its owner, and the dead body shall be his. לדבַּ֤עַל הַבּוֹר֙ יְשַׁלֵּ֔ם כֶּ֖סֶף יָשִׁ֣יב לִבְעָלָ֑יו וְהַמֵּ֖ת יִֽהְיֶה־לּֽוֹ:
the owner of the pit: [This refers to] the creator of the obstacle [i.e., the pit], although the pit is not his, for he made it in a public domain, Scripture made him its owner, insofar as he is liable for its damages. -[From B.K. 29b] בעל הבור: בעל התקלה, אף על פי שאין הבור שלו, שעשאו ברשות הרבים, עשאו הכתוב בעליו להתחייב עליו בנזקין:
he shall return money to its owner: Heb. יָשִׁיב. [The word] יָשִׁיב [is written] to include [anything] worth money, even bran. -[From B.K. 7a] (See Exod. 22:4: “the best of his field or the best of his vineyard he shall pay,” which Rashi explains to mean that damages are paid from the best land. Rav Huna the son of Rav Yehoshua in the Talmud (B.K. 7b) solves this apparent discrepancy by concluding that it applies only if the defendant prefers to pay the damages with land, but if he prefers to pay with movable objects, everything is deemed the best, because if it cannot be sold here, it can be sold elsewhere.) [Addendum to Rashi] [It can therefore be easily converted to cash.] כסף ישיב לבעליו: ישיב, לרבות שוה כסף, ואפילו סובין:
and the dead body shall be his -: [The dead animal will belong to] the one [owner] who sustained the damage. They assess the carcass, and he [the owner] takes it for its value, and the damager pays him in addition to it [the carcass] payment for his damage. -[From Mechilta, B.K. 10b] והמת יהיה לו: לניזק, שמין את הנבלה ונוטלה בדמים ומשלם לו המזיק עליה תשלומי נזקו:
35And if a man's bull strikes his friend's bull and it dies, they shall sell the live bull and divide the money received for it, and they shall also divide the dead body. להוְכִֽי־יִגֹּ֧ף שֽׁוֹר־אִ֛ישׁ אֶת־שׁ֥וֹר רֵעֵ֖הוּ וָמֵ֑ת וּמָ֨כְר֜וּ אֶת־הַשּׁ֤וֹר הַחַי֙ וְחָצ֣וּ אֶת־כַּסְפּ֔וֹ וְגַ֥ם אֶת־הַמֵּ֖ת יֶֽחֱצֽוּן:
And if… strikes: Heb. יִגֹּף, shove, either with its horns, or with its feet, or whether he bit him with his teeth All are included in נְגִיפָה, for נְגִיפָה is only an expression of striking. -[From Mechilta] וכי יגף: ידחוף, בין בקרניו, בין בגופו, בין ברגליו, בין שנשכו בשניו, כולן בכלל נגיפה הם, שאין נגיפה אלא לשון מכה:
a man’s bull: Heb. שׁוֹר-אִישׁ, a bull [belonging to] a man. שור איש: שור של איש:
they shall sell the live bull, etc.: Scripture speaks of [two bulls] of equal value a bull worth two hundred [zuz] that killed a bull worth two hundred [zuz]. Whether the carcass is worth much or worth little, when this one takes half [the value of] the live [bull] and half [the value of] the dead one, the result is that each one sustains half the damage that death inflicted upon him. We learn that the tame [bull] pays half the damage, for from the equal ones [the bulls of equal value] you learn [how it is with] the unequal ones [bulls of unequal value], for the law of the tame bull is to pay half the damage, not more or less. Or perhaps, even if they were unequal when they were alive, Scripture mandates that they sell them both [and divide the proceeds of the sale between them]? [This cannot be true since] if you say that sometimes the damager would gain very much, or sometimes the victim would receive much more than the amount of the complete damage, for half the value of the damaging bull [may] exceed the entire value of the bull that was damaged. If you say that, the [law regarding the] tame bull is more stringent than the [law regarding the] habitual gorer [which is illogical]. You are compelled to say that Scripture is referring only to the ones [bulls] of equal value. It teaches you that the tame bull pays half the damage, and from the [law concerning] equal ones, you learn about the unequal ones, that for the one who is awarded half the damage they [the court] assess the carcass, and the decrease of its value due to the death, [and] he receives half the depreciation and leaves (B.K. 34a). Now why did Scripture state it in this language? To teach [us] that the tame bull pays only with its body, and if it gored and subsequently died, the one [owner] who sustained the damage receives only the carcass, and if it does not equal half his damage, he has a loss. Or if a bull worth a maneh [one hundred zuz] gored a bull worth five hundred zuz, he [the owner] receives only the bull, for the tame bull did not become obligated to obligate its owner to pay from the best of his property (B.K. 16b). ומכרו את השור וגו': בשוים הכתוב מדבר, שור שוה מאתיים שהמית שור שוה מאתיים, בין שהנבלה שוה הרבה, בין שהיא שוה מעט, כשנוטל זה חצי החי וחצי המת, וזה חצי החי וחצי המת, נמצא כל אחד מפסיד חצי נזק [שהזיקה המיתה, למדנו שהתם משלם חצי נזק, שמן השוין אתה למד לשאינן שוין] כי דין התם לשלם חצי נזק לא פחות ולא יותר. או יכול אף בשאינן שוין בדמיהן כשהן חיים, אמר הכתוב וחצו את שניהם, אם אמרת כן, פעמים שמזיק משתכר הרבה, כשהנבלה שוה לימכר לנכרים הרבה יותר מדמי שור המזיק, ואי אפשר שיאמר הכתוב, שיהא המזיק נשכר. או פעמים שהניזק נוטל הרבה יותר מדמי נזק שלם, שחצי דמי שור המזיק שוין יותר מכל דמי שור הניזק, ואם אמרת כן, הרי תם חמור ממועד, על כרחך לא דבר הכתוב אלא בשוין. ולמדך שהתם משלם חצי נזק, ומן השוין תלמד לשאינן שוין, שהמשתלם חצי נזקו שמין לו את הנבלה, ומה שפחתו דמיו בשביל המיתה, נוטל חצי הפחת והלך, ולמה אמר הכתוב בלשון הזה ולא אמר ישלם חציו, ללמד שאין התם משלם אלא מגופו, ואם נגח ומת, אין הנזוק נוטל אלא הנבלה, ואם אינה מגעת לחצי נזקו, יפסיד. או שור שוה מנה שנגח שור שוה חמש מאות זוז, אינו נוטל אלא את השור, שלא נתחייב התם לחייב את בעליו לשלם מן העליה:
36Or if it was known that it was a [habitually] goring bull since yesterday and the day before yesterday, and its owner does not watch it, he shall surely pay a bull for a bull, and the dead body shall be his. לוא֣וֹ נוֹדַ֗ע כִּ֠י שׁ֣וֹר נַגָּ֥ח הוּא֙ מִתְּמ֣וֹל שִׁלְשֹׁ֔ם וְלֹ֥א יִשְׁמְרֶ֖נּוּ בְּעָלָ֑יו שַׁלֵּ֨ם יְשַׁלֵּ֥ם שׁוֹר֙ תַּ֣חַת הַשּׁ֔וֹר וְהַמֵּ֖ת יִֽהְיֶה־לּֽוֹ:
Or if it was known: Or if it was not tame, but it was known that it was a [habitually] goring bull today and from yesterday and the day before yesterday, totaling three gorings. -[From Mechilta, B.K. 23b] או נודע: או לא היה תם, אלא נודע כי שור נגח הוא היום, ומתמול שלשום, הרי שלש נגיחות:
he shall surely pay a bull: The complete damage. [Midrash Hagadol from Mechilta d’Rabbi Shimon ben Yochai] שלם ישלם שור: נזק שלם:
and the dead body shall be his: [I.e.,] the victim’s, and in addition to that, the damager must complete it until the victim is paid his entire damage [due to him]. -[From B.K. 10b. 53b] והמת יהיה לו: לניזק, ועליו ישלים המזיק, עד שישתלם ניזק כל נזקו:
37If a man steals a bull or a lamb and slaughters it or sells it, he shall pay five cattle for the bull or four sheep for the lamb. לזכִּ֤י יִגְנֹֽב־אִישׁ֙ שׁ֣וֹר אוֹ־שֶׂ֔ה וּטְבָח֖וֹ א֣וֹ מְכָר֑וֹ חֲמִשָּׁ֣ה בָקָ֗ר יְשַׁלֵּם֙ תַּ֣חַת הַשּׁ֔וֹר וְאַרְבַּע־צֹ֖אן תַּ֥חַת הַשֶּֽׂה:
five cattle, etc.: Rabban Yochanan ben Zakkai said: The Omnipresent was considerate of people’s honor. [For] a bull, which walks with its [own] feet, and the thief was not disgraced by carrying it on his shoulder, he pays fivefold. [For] a lamb, which he [the thief] carries on his shoulder, he pays [only] fourfold because he was disgraced by it. Rabbi Meir said: Come and see how great the power of work is. [For the theft of] a bull, which caused [the owner] to stop working, he [the thief] pays five. [For the theft of] a lamb, which did not cause [the owner] to stop working, [the thief pays] four. -[From Mechilta, B.K. 79b, Tosefta B.K. 7:3] חמשה בקר וגו': אמר רבן יוחנן בן זכאי חס המקום על כבודן של בריות, שור שהולך ברגליו ולא נתבזה בו הגנב לנושאו על כתפו, משלם חמישה, שה שנושאו על כתפו, משלם ארבעה הואיל ונתבזה בו. אמר רבי מאיר בא וראה כמה גדולה כחה של מלאכה, שור שבטלו ממלאכתו משלם חמשה שה שלא בטלו ממלאכתו ארבעה:
for the bull…for the lamb: Scripture repeated them [i.e., the mentioning of the bull and the lamb] to tell [you] that the rule of fourfold and fivefold payments applies only to a bull and a lamb. [From B.K. 67b] תחת השור תחת השה: שנאן הכתוב לומר, שאין מדת תשלומי ארבעה וחמשה נוהגת אלא בשור ושה בלבד:
Exodus Chapter 22
1If, while breaking in, the thief is discovered, and he is struck and dies, [it is as if] he has no blood. אאִם־בַּמַּחְתֶּ֛רֶת יִמָּצֵ֥א הַגַּנָּ֖ב וְהֻכָּ֣ה וָמֵ֑ת אֵ֥ין ל֖וֹ דָּמִֽים:
If, while breaking in: [I.e.,] when he was breaking into the house. אם במחתרת: כשהיה חותר את הבית:
he has no blood: [This signifies that] this is not [considered] murder. It is as though he [the thief] was [considered] dead from the start. Here the Torah teaches you [the lesson]: If someone comes to kill you, kill him first. And this one [the thief] has come to kill you, because he knows that no one [can] hold himself back and remain silent when he sees people taking his money. Therefore, he [the thief] has come with the acknowledgement that if the owner of the property were to stand up against him, he [the owner] would kill him [the thief]. -[From Sanh. 72a] אין לו דמים: אין זו רציחה, הרי הוא כמת מעיקרו. כאן למדתך תורה אם בא להרגך, השכם להרגו, וזה להרגך בא שהרי יודע הוא, שאין אדם מעמיד עצמו וראה שנוטלין ממונו בפניו ושותק, לפיכך על מנת כן בא, שאם יעמוד בעל הממון כנגדו יהרגנו:
2If the sun shone upon him, [it is as if] he has blood; he shall surely pay. If he has no [money], he shall be sold for his theft. באִם־זָֽרְחָ֥ה הַשֶּׁ֛מֶשׁ עָלָ֖יו דָּמִ֣ים ל֑וֹ שַׁלֵּ֣ם יְשַׁלֵּ֔ם אִם־אֵ֣ין ל֔וֹ וְנִמְכַּ֖ר בִּגְנֵֽבָתֽוֹ:
If the sun shone upon him: This is nothing but a metaphor [meaning] if the matter is clear to you that he [the thief] is peaceably disposed toward you-similar to the sun, which represents peace in the world-so it is obvious to you that he has not come to kill [you]. Even if the owner of the money rises against him, for instance, if a father breaks in to steal his son’s property, it is known that the father has mercy on his son, and he has not come with the idea of murdering [him]. -[From Sanh. 72a, Mechilta] אם זרחה השמש עליו: אין זה אלא כמן משל אם ברור לך הדבר שיש לו שלום עמך, כשמש הזה שהוא שלום בעולם, כך פשוט לך שאינו בא להרוג, אפילו יעמוד בעל הממון כנגדו, כגון אב החותר לגנוב ממון הבן, בידוע שרחמי האב על הבן, ואינו בא על עסקי נפשות:
he has blood: He [the thief] is considered as a live person, and it is [considered] murder if the property owner kills him. דמים לו: כחי הוא חשוב ורציחה היא, אם יהרגהו בעל הבית:
he shall surely pay: The thief [shall pay] the money he stole, and he is not liable to death. [The thief is considered to have been sentenced to death in cases where the property owner is allowed kill him. In these cases the thief is exempt from any monetary obligation incurred when he dug into the house. In cases where the property owner may not kill him, however, the thief is not considered liable to death, and thus must pay for what he stole.] Onkelos, who rendered: “If the eye of witnesses fell upon him,” adopted another view, saying that if witnesses discovered him [the thief] before the property owner came, and when the property owner came against him, they warned him not to kill him, [the thief is considered as if] he has blood; i.e., he [the owner] is liable for him [the thief] if he kills him, because since [he has committed his crime when] people can see him, this thief has not come with the intention to murder, and he would not kill the property owner. שלם ישלם: הגנב ממון שגנב, ואינו חייב מיתה. ואונקלוס שתרגם אם עינא דסהדיא נפלת עלוהי, לקח לו שטה אחרת, לומר שאם מצאוהו עדים קודם שבא בעל הבית, וכשבא בעל הבית נגדו, התרו בו, שלא יהרגהו, דמים לו, חייב עליו אם הרגו, שאחר שיש רואים לו, אין הגנב הזה בא על עסקי נפשות, ולא יהרוג את בעל הממון:
3If the stolen article is found in his possession whether a bull, a donkey, or a lamb live ones he shall pay twofold. גאִם־הִמָּצֵא֩ תִמָּצֵ֨א בְיָד֜וֹ הַגְּנֵבָ֗ה מִשּׁ֧וֹר עַד־חֲמ֛וֹר עַד־שֶׂ֖ה חַיִּ֑ים שְׁנַ֖יִם יְשַׁלֵּֽם:
If the stolen article is found in his possession: Heb. בְיָדוֹ, lit., in his hand, [meaning] in his possession, [meaning] that he neither slaughtered nor sold [it]. -[From Mechilta] אם המצא תמצא בידו: ברשותו, שלא טבח ולא מכר:
whether a bull, a donkey: Everything is included in the [obligation to make a] twofold payment, whether it is a living thing or something that is not alive, for it says elsewhere (verse 8): “for a lamb, for a garment, for any lost article,… [he] shall pay twofold to his neighbor.” -[From B.K. 62b] ומשור עד חמור: כל דבר בכלל תשלומי כפל בין שיש בו רוח חיים בין שאין בו רוח חיים, שהרי נאמר במקום אחר (פסוק ח) על שה על שלמה על כל אבדה וגו' ישלם שנים לרעהו:
live ones he shall pay twofold: And he shall not pay him dead ones, but either live ones or the value of live ones. -[From Mechilta] חיים שנים ישלם: ולא ישלם לו מתים, אלא חיים או דמי חיים:
• Daily Tehillim: Psalms Chapters 113 - 118
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Likutei Amarim, middle of Chapter 27
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 24 Shevat, 5777 · 20 February 2017
• Likutei Amarim, middle of Chapter 27
• ולכן אל יפול לב אדם עליו ולא ירע לבבו מאד
Therefore one should not feel depressed or very troubled at heart (— he ought to be somewhat troubled by the occurence of these thoughts, otherwise he may become indifferent to them and will cease to wage war against them; but he ought not to be sorely troubled by them),
גם אם יהיה כן כל ימיו במלחמה זו
even if he be engaged all his days in this conflict with the thoughts which will always enter his mind.
Though he may never rise to the level which precludes their occurence, yet he should not be depressed.
כי אולי לכך נברא, וזאת עבודתו: לאכפיא לסטרא אחרא תמיד
For perhaps this is what he was created for, and this is the service demanded of him — to subdue the sitra achra constantly.
ועל זה אמר איוב: בראת רשעים
Concerning this Job said to G‑d: 1 “You have created wicked men,” as though it were preordained that one man be wicked, and another righteous.
In the first chapter, the Alter Rebbe pointed out that this is contradicted by the statement in the Gemara that before a child is born, G‑d decrees whether he shall be wise or foolish, strong or weak, and so on, but does not determine whether he will be righteous or wicked — this is left to one’s own choice. The meaning of Job’s statement becomes clear, however, in light of the above discussion. True, G‑d does not ordain whether man will act wickedly, but He does “create wicked men,” in the sense that their minds work like the mind of the rasha, with evil thoughts constantly occuring to them. G‑d created them in this way so that they will engage in battle with these thoughts, and thereby subjugate the sitra achra — as the Alter Rebbe now goes on to say.
ולא שיהיו רשעים באמת, חס ושלום
The implication of Job’s statement is not that they were created to actually be wicked, G‑d forbid, i.e., sinful in thought, speech and action,
אלא שיגיע אליהם כמעשה הרשעים במחשבתם והרהורם בלבד
but that there should occur to them, in their thoughts and musings alone, that which occurs to the wicked, 2 i.e., that evil thoughts should enter their mind, as they do in the mind of the wicked,
והם יהיו נלחמים תמיד להסיח דעתם מהם כדי לאכפיא לסטרא אחרא
and they shall eternally wage war to avert their minds from them in order to subjugate the sitra achra,
ולא יוכלו לבטלה מכל וכל, כי זה נעשה על ידי הצדיקים
yet they will never be able to annihilate the sitra achra in their souls completely, for this is accomplished by tzaddikim.
A tzaddik subjugates his animal soul to such a degree that it is unable to arouse temptation in his heart. His mind is therefore untroubled by evil thoughts. Those, however, of whom Job said that they were “created wicked,” cannot rise to this level. It is always possible for evil thoughts to enter their minds; their task is not to give them free rein.
ושני מיני נחת רוח לפניו יתברך למעלה
For there are two kinds of Divine pleasure:
אחת, מביטול הסטרא אחרא לגמרי, ואתהפכא ממרירו למתקא ומחשוכא לנהורא, על ידי הצדיקים
one, from the complete annihilation of the sitra achra, and the conversion of bitter to sweet and of darkness to light (— the former referring to the emotional faculties of the animal soul, and the latter to its mental faculties),which is accomplished by tzaddikim;
והשנית, כד אתכפיא הסטרא אחרא בעודה בתקפה וגבורתה, ומגביה עצמה כנשר
and the second: when the sitra achra is subdued while it is still at its strongest and most powerful, soaring like an eagle,
ומשם מורידה ה׳ באתערותא דלתתא על ידי הבינונים
and from this height G‑d topples it in response to human initiative i.e., as a result of one’s efforts at subduing thesitra achra in his soul. This is accomplished by Beinonim.
Each of the two aforementioned categories — those who were “created righteous” and who were “created wicked” — brings about one of these two kinds of Divine gratification.
וזהו שאמר הכתוב: ועשה לי מטעמים כאשר אהבתי
This is alluded to in the verse, 3 “And make me delicacies, such as I love,”
מטעמים לשון רבים, שני מיני נחת רוח
where the word matamim (“delicacies”) is written in the plural, indicating two kinds of pleasure.
והוא מאמר השכינה לבניה כללות ישראל, כדפירש בתיקונים
These words are the charge of the Shechinah to its children, the community of Israel, as explained in Tikkunei Zohar — that with these words G‑d asks of the Jewish people to please Him with their divine service.
וכמו שבמטעמים גשמיים, דרך משל, יש שני מיני מעדנים
Just as with material food, there are two kinds of delicacies—
אחד, ממאכלים ערבים ומתוקים, והשני מדברים חריפים או חמוצים
one of sweet and luscious foods, and the other of sharp or sour articles which are unpleasant to eat in their natural state,
רק שהם מתובלים ומתוקנים היטב עד שנעשו מעדנים להשיב הנפש
but have been well spiced and prepared so that they become delicacies which revive the soul — so too are there two kinds of spiritual delicacies.
One is provided by tzaddikim, who are occupied solely with matters that are “good” and “sweet” — holy matters. Having conquered the evil of their animal soul, they no longer need grapple with the sitra achra. Their divine service consists of increasing the light of holiness. The second kind of delicacy is provided by Beinonim, who are occupied with “bitter” matters, with battling against the sitra achra in their soul, and with the evil thoughts that it spawns.
וזהו שאמר הכתוב: כל פעל ה׳ למענהו, וגם רשע ליום רעה
This is indicated in the verse, 4 “The L-rd has made everything for His sake; even the wicked for the day of evil.”
How can it be said that the rasha was created for G‑d’s sake?
פירוש: שישוב מרשעו ויעשה הרע שלו יום ואור למעלה
This means, however, that he should repent of his evil, and turn his evil into “day” and light above,
כד אתכפיא סטרא אחרא ואסתלק יקרא דקודשא בריך הוא לעילא
when the sitra achra is subdued, and the glory of G‑d is uplifted on high.
Thus, the meaning of the words “even the wicked for the day of evil” is that the purpose of the wicked is to transform the “evil” into “day”.
* * *
| FOOTNOTES | |
| 1. | Bava Batra 16a. |
| 2. | Cf. Kohelet 8:14. |
| 3. | Bereishit 27:4. |
| 4. | Mishlei 16:4. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 217
Interbreeding Animals
"You shall not let your cattle breed with a different kind"—Leviticus 19:19.
It is forbidden to breed together two different animal species.
Full text of this Mitzvah »• Interbreeding Animals
Negative Commandment 217
Translated by Berel Bell
The 217th prohibition is that we are forbidden from crossbreeding different species of animals.
The source of this commandment is G‑d's statement,1 "Do not crossbreed your livestock with other species."
The punishment for crossbreeding an animal is lashes, provided that the person actually placed the organ of the male animal in that of the female by hand, [as the Talmud puts it,] "like an applicator2 in its tube." Our Sages3 said this clearly: "For adultery, [the witnesses] only need to see them in the position of sexual relations. For crossbreeding, they must see 'like an applicator in its tube.' " Only then does the person receive lashes.
The details of this mitzvah are explained in the eighth chapter of tractate Kilayim.
FOOTNOTES
1.Lev. 19:19.
2.Mak'chol, literally a stick, etc. used to apply k'chol (a medication or cosmetic) to the eye. The k'chol was stored in a tube, and the mak'chol was dipped in the tube in order to apply the k'chol to the eye.
3.Baba Metzia 91a.
• Negative Commandment 218
Working with Two Animal Species
"You shall not plow with an ox and donkey together"—Deuteronomy 22:10.
It is forbidden to cause animals of two species to work together, e.g., to have them jointly plow, thresh or pull a wagon.
Biblically, this prohibition only applies if one of the animals is kosher (e.g., an ox) and the other of a non-kosher species (e.g., a donkey). The Sages, however, extended this prohibition to apply to any two species.
Full text of this Mitzvah »
• Working with Two Animal Species
Negative Commandment 218
Translated by Berel Bell
The 218th prohibition is that we are forbidden from using two species of animals to work together.
The source of this commandment is G‑d's statement,1 "Do not plow with an ox and a donkey together."
One receives lashes for using them for any kind of work, such as plowing, threshing, or driving.2 This is because the verse says, "together," meaning that one cannot bring them together for any kind of work.
One only receives lashes by Torah law when one species is kosher and the other one non-kosher, such as "an ox and a donkey." Then, one is lashed for plowing, pulling or driving with them. One receives lashes by Rabbinic decree for using any two species [even if they are both kosher or both non-kosher].
The details of this mitzvah are explained in the eighth chapter of tractate Kilayim.
FOOTNOTES
1.Deut. 22:10.
2.I.e. pulling a wagon.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Thirteen
• Mechirah - Chapter Thirteen
1
When a person exchanges one article for another, or one animal for another, the laws of ona'ah do not apply. This is true even when he exchanges a needle for a necklace, or a lamb for a donkey. This person may desire the needle more than the necklace.
When, however, a person exchanges produce for produce, the laws of ona'ah do apply, regardless of whether the produce is evaluated before the sale or after the sale.
א
המחליף כלים בכלים או בהמה בבהמה אפילו מחט בשיריים או טלה בסוס אין לו הונייה שזה רוצה במחט יותר מן השיריים אבל המחליף פירות בפירות בין ששמו אותם קודם המכירה בין ששמו אותם אחר מכירה יש להן הונייה:
2
When a person purchases an article with coins without measuring their number, volume or weight - e.g., he took a handful of coins and said: "Sell me your cow for these" - this is considered an exchange. The transaction is completed, and the unfair gain must be returned, as explained above.
This law also applies if someone purchases fruit without measuring its number, volume or weight for a sela or two. The transaction is completed and the unfair gain must be returned. When a homeowner sells his personal belongings, the laws of ona'ah do not apply. For a man would not sell his personal belongings unless he were offered an exorbitant amount of money.
ב
הלוקח בדמים אכסרה כגון שחפן ממעות ואמר לו מכור לי פרתך באלו אף על פי שקונה בחליפין קנה ומחזיר הונאה כמו שביארנו והוא הדין ללוקח פירות אכסרה בסלע או בשתים שקנה ומחזיר אונאה בעל הבית שמכר כלי תשמישו אין לו הונייה שאלולי לא הרבו לו הדמים לא היה מוכר לו כלי תשמישו:
3
Although a person tells a colleague, "We are completing this transaction on the condition that you do not hold me responsible for the unfair gain," the laws of ona'ah apply.
When does the above apply? When the statements are made without being explicit. In such an instance, the other party does not know how much money he is forgoing in favor of his colleague. Needless to say, this is the law when one tells the other: "We are completing this transaction on the condition that there is no ona'ah involved," for ona'ah is involved.
If, however, one explicitly mentions the amount of unfair gain, the laws of ona'ah do not apply, because all conditions that are accepted by both parties are binding in cases of financial law.
ג
האומר לחבירו על מנת שאין לך עלי אונייה יש לו עליו הונייה במה דברים אמורים בסתם שאין יודע כמה הונייה יש בו כדי שימחול ואין צריך לומר אם אמר לו על מנת שאין בו הונייה שהרי יש בו אבל במפרש אין לו הונייה שכל תנאי שבממון קיים:
4
What is implied? If the seller tells the purchaser: "I am selling you this article for 200 zuz although I know it is worth only 100. I am selling it to you on the condition that you do not hold me responsible for the unfair gain," the laws of ona'ah do not apply.
Similarly, if the purchaser tells the seller: "I am purchasing this article from you for a maneh although I know it is worth 200. I am purchasing it from you on the condition that you do not hold me responsible for the unfair gain," the laws of ona'ah do not apply.
ד
כיצד מוכר שאמר ללוקח חפץ זה שאני נותן במאתים יודע אני שאינו שוה אלא מנה על מנת שאין לך הונייה אני מוכר לך אין לו עליו הונייה וכן לוקח שאמר למוכר חפץ זה שאני לוקח ממך במנה יודע אני ששוה מאתים על מנת שאין לך עלי הונייה אני לוקח ממך אין לו עליו הונייה:
5
When a person buys and sells in a faithful manner, the laws of ona'ah do not apply.
What is implied? The seller tells the purchaser: "I purchased this article for such and such, and I am making this and this amount of profit," the laws of ona'ah do not apply.
ה
הנושא והנותן באמונה אין לו עליו אונייה כיצד חפץ זה בכך וכך לקחתיו כך וכך אני משתכר בו אין לו עליו הונייה:
6
When a person buys and sells in a faithful manner and purchases many different utensils and garments in one lot, he should not calculate and sell the inferior items in a faithful manner, and the superior items according to their value. Instead, he should sell either the entire lot in a faithful manner, or the entire lot according to its value.
The seller may include the cost of porters, donkey drivers and his lodgings in the cost of the article. He may not, however, add his own wages as a worker to the cost. Instead, he must say: "I am taking this and this amount as profit," and be specific about that amount.
ו
והנושא והנותן באמונה אם לקח כלים רבים או בגדים בממכר אחד לא יחשוב את הרע באמונה ואת היפה בשוה אלא זה וזה באמונה או זה וזה בשווין ויש לו להעלות על המקח שכר הכתף ושכר החמר ושכר פונדק אבל שכר עצמו מפני שהוא כפועל אינו מוסיף אותו על המקח אלא מפרש ואומר לו כך וכך אני משתכר:
7
The laws of ona'ah do not apply with regard to a gentile. This is implied by Leviticus 25:14, which states: "When you sell an entity... or purchase an entity..., one man should not cheat his brother."
If a gentile takes unfair advantage of a Jew, he is required to return the unfair gain according to our laws. Dealings with a gentile should not be more severe than dealings with a fellow Jew.
ז
העכו"ם אין לו הונייה שנאמר איש את אחיו ועכו"ם שהונה את ישראל מחזיר הונייה בדינין שלנו לא יהיה זה חמור מישראל:
8
The laws of ona'ah do not apply with regard to the following objects: landed property, servants, promissory notes and consecrated property. Even if one sells one of these entities that is worth one thousand zuz for one zuz, or an entity worth one zuz for one thousand zuz, the laws of ona'ah do not apply.This is derived from Leviticus 25:14, which states: "Or when you purchase an entity from the hand of your colleague." "From the hand of indicates that the verse is referring to an article whose ownership is transferred from hand to hand, thus excluding landed property. And this also excludes servants, for an association has been established linking the laws governing them to those governing landed property. It also excludes promissory notes, since one is not purchasing the note itself. It merely serves as proof of the obligation it records.
"Your colleague" excludes consecrated property.
ח
אלו דברים שאין להם הונייה הקרקעות והעבדים והשטרות וההקדשות אפילו מכר שוה אלף בדינר או שוה דינר באלף אין בהן הונייה שנאמר או קנה מיד עמיתך דבר הנקנה מיד ליד יצאו הקרקעות ויצאו עבדים שהוקשו לקרקעות ויצאו שטרות שאין גופן קנוי אלא לראיה שבהן עמיתך ולא הקדש:
9
When does the above apply? When one sells one's own property. When, by contrast, an agent makes the slightest error with regard to the value of either movable property or landed property, the transaction is nullified.
It appears to me that the same laws apply to a guardian entrusted with the property of orphans. If he makes the slightest error with regard to the value of either movable property or landed property, the transaction is nullified. He is not considered comparable to a court, because he is merely one individual.
ט
בד"א במוכר נכסי עצמו אבל השליח שטעה בכל שהוא בין במטלטלין בין בקרקעות חוזר ונראה לי שכן הדין באפוטרופוס שטעה בכל שהוא בין במטלטלין בין בקרקעות חוזר ואינו דומה לב"ד מפני שהוא יחיד:
10
The following laws apply when a court sells either movable property or landed property belonging to orphans, and errs. If they erred with regard to less than one sixth of the value of the object, it is considered as if the unfair gain is waived, as is the law with regard to an ordinary person. If they erred with regard to one sixth, the transaction is nullified.
If the court did not desire to nullify the transaction, but instead have the unfair gain returned, they may. For the legal power of an ordinary person should not be greater than that of a court.
י
בית דין שמכרו נכסי יתומים וטעו בין בקרקעות בין במטלטלין אם טעו בפחות משתות הרי זו מחילה כהדיוט טעו בשתות בטל המקח ואם רצו שלא לבטל הממכר ויחזירו ההונייה מחזירין לא יהיה כח הדיוט חמור מהן:
11
It appears to me that if a court sold landed property or servants belonging to orphans at an unfair price, selling entities worth 100 zuz for 200, the purchaser cannot retract. For the legal power of an ordinary individual should not be greater than that of orphans. Similarly, if a guardian of orphans sells landed property or servants at an unfair profit, the purchaser cannot retract because of the unfair profit, as is the law with regard to an ordinary individual.
יא
נראה לי שבית דין שמכרו קרקע או עבדים של יתומים שוה מנה במאתים אין הלוקח יכול לחזור בהן לא יהיה כח הדיוט חמור מכח היתומים וכן הדין באפוטרופוס שמכר קרקע ועבדים שאין הלוקח יכול לחזור בהונייה כדין ההדיוט:
12
When brothers or partners divide movable property, they are considered like purchasers. If there is unfair gain less than one sixth of the article's value, the transaction is completed, and there is no need to return anything. If the unfair gain exceeds one sixth, the transaction is nullified. If it is an even sixth, the transaction is completed and the unfair gain must be returned.
If the involved parties made an agreement to divide the property according to the evaluation of judges, and the judges erred with regard to a sixth or more, the division is nullified. For when judges who make an evaluation reduce or increase the value of an article by a sixth, the transaction is nullified.
יב
האחין והשותפין שחלקו המטלטלין הרי הן כלקוחות פחות משתות נקנה מקח ואין מחזיר כלום יתר על שתות בטל מקח שתות קנה ומחזיר אונאה ואם התנו ביניהם שיחלקו בשום הדיינין וטעו בשתות בטלה חלוקה שהדיינין ששמו ופחתו שתות או הותירו שתות מכרן בטל:
13
Livestock, pearls, a sword, and a Torah scroll are considered like other movable property, and the laws of ona'ah apply to transactions involving them. There are no entities in which the laws of ona'ah do not apply, except the four entities mentioned by our Sages. And even with regard to these entities, this is true provided the person is buying or selling his own property, as we have explained.
יג
הבהמה והמרגלית והסייף וספר תורה הרי הן כשאר מטלטלין ויש בהן הונייה אין לך דבר שאין בו הונייה חוץ מארבעה דברים שמנו חכמים והוא שיהיה מוכר קונה בנכסי עצמו כמו שביארנו:
14
Just as the laws of ona'ah do not apply to the purchase of landed property, so too, these laws do not apply to the rental of landed property. Even if one rents a large hall for only one dinar a year, or a small coop for a dinar a day, the laws of ona'ah do not apply.
יד
כשם שאין לקרקעות הונייה כך שכירות קרקע אין לו הונייה אפילו שכר טרקלין גדול בדינר בשנה או רפת קטנה בדינר בכל יום אין לו הונייה:
15
When a person hires a worker to work for him - whether with regard to movable property or with regard to landed property - the laws of ona'ah do not apply. It is as if he is purchasing him for that time, and the laws of ona'ah do not apply with regard to servants.
טו
השוכר את הפועל לעשות עמו בין בקרקע בין במטלטלין אין לו הונייה מפני שהוא כקונה אותו לזמן ועבדים אין בהם הונייה:
16
There is an unresolved doubt in the following situation. A person hires a contractorto sow a field, the contractor claims to have sowed it in a proper manner, and witnesses testify that the contractor sowed fewer seeds than are supposed to be sown. We are unsure whether the laws of ona'ah apply because of the seeds, or whether these laws do not apply because of the land."
Therefore, the funds should not be expropriated from the defendant, nor is he required to take anything but a Rabbinic oath, because of the connection the dispute has to landed property.
טז
שכרו לזרוע לו קרקע ואמר זרעתי בה זריעה הראוי בה ובאו עדים שזרע בה פחות מן הראוי לה הרי זה ספק אם יש לו הונייה מפני הזרע או אין לו הונייה מפני הקרקע לפיכך אין מוציאין מיד נתבע וכן אין משביעין אותו אלא שבועת היסת מפני צד הקרקע שיש כאן:
17
The laws of ona'ah apply with regard to the rental of a utensil or an animal. For rental is considered to be a sale for a day. Thus, if there is an unfair gain of one sixth or more - regardless of whether this unfair gain is taken at the advantage of the owner or the person who rents the article - the unfair gain must be returned. This applies even when a lengthy period of time has passed since the transaction.
יז
השוכר את הכלים או את הבהמה יש להם אונייה שהשכירות מכירה בת יומה היא ואם יש בה הונייה שתות או יותר בין שנתאנה שוכר בין שנתאנה משכיר הרי זה מחזיר הונייה ואפילו לאחר זמן מרובה:
18
It appears to me that the laws of ona'ah apply with regard to a contractor.
What is implied? A person agreed to weave a particular garment for ten zuzim, or to sew a particular cloak for two zuzim. If there is unfair profit involved, the laws of ona'ah apply. Either the contractor or the owner of the garment may always retract as a seller may.
יח
נראה לי שהקבלן יש לו הונאה כיצד כגון שקבל עליו לארוג בגד זה בעשרה זוזים או לתפור חלוק זה בשני זוזים הרי זה יש לו הונייה וכל אחד משניהם בין קבלן בין בעל הבגד חוזר לעולם כמוכר:
• Kilaayim - Chapter 6
1
When a person sows vegetables or grain in a vineyard or maintains these species, allowing to grow 1/200th, he causes the vines around it to become hallowed in a radius - not a square1 - of sixteen cubits. We consider the entire circle with a diameter of 32 cubits as if it were filled entirely with vegetables. Any vine that grows in this circle becomes hallowed together with the vegetables. Any one outside the circle is not hallowed.
א
הזורע ירק או תבואה בכרם או המקיימו עד שהוסיף במאתים הרי זה מקדש מן הגפנים שסביבותיו שש עשרה אמה לכל רוח עגולות ולא מרובעות ורואין כל העיגול שרחבו שתים ושלשים אמה כאילו הוא כולו מלא ירק וכל גפן שתהיה בתוך עיגול זה נתקדשה עם הירק וכל שחוץ לעיגול אינן מתקדשות:
2
When does the above apply? When there are more than four cubits between the edge of this circle and the rows of the vines outside of it.2 If, however, there were exactly four cubits or less between them, we consider the circle as if it reached the row which is next to it and it is as if the diameter of the circle is 40 cubits. We take into consideration every vine that is included in this circle that is 40 cubits in diameter and it is hallowed.
ב
בד"א כשהיה בין שפתי העיגול הזה ובין שורות הגפנים שחוצה לו יותר על ארבע אמות אבל אם היה ביניהם ארבע אמות מצומצמות או פחות רואין את העיגול כאילו הגיע לשורה הסמוכה לו וכאילו רוחב העיגול ארבעים אמה ורואין כל גפן שתפול בתוך עיגול זה של ארבעים אמה הרי היא מתקדשת:
3
When does the above apply? When one sows or maintains the different species in the midst of the vineyard. When, however, he sows [the grain or vegetable] outside the vineyard, but next to it, he causes the two rows of the vines3 next to [the different species] sown to become hallowed. [The hallowed portion of the vines continues] over the entire length of [the area] sown plus four cubits [on either side]. A portion four cubits wide [of the area] sown along the entire length of the [external] row of the vineyard becomes hallowed.4 If one sows [such crops] next to a single vine, only a circle with a radius of six handbreadths of the area sown becomes hallowed.5
ג
במה דברים אמורים בזורע או מקיים תוך הכרם אבל הזורע חוץ לכרם וסמוך לו הרי זה מקדש שתי שורות של גפנים הסמוכות לזרע באורך כל הזרע ויתר ארבע אמות חוץ לזרע ומתקדש מן הזרע רוחב ארבע אמות באורך כל השורה של כרם ואם זרע בצד גפן יחידית אינו מקדש מן הזרע אלא ששה טפחים לכל רוח:
4
A small vine that is less than a handbreadth long does not cause the sown [area]6 to become hallowed.7 When does the above apply? When there are two [vines] planted opposite two others and another one projects as a tail.8 If, however, the entire vineyard [was planted] in this manner, it does become hallowed.9
ד
ילדה פחות מטפח אינה מקדשת את הזרעים בד"א בשתים כנגד שתים ואחת יוצאה זנב אבל אם היה כל הכרם כן הרי זה מקדש:
5
[The following rules apply when there are] two gardens one above the other10 and the lower one is planted as a vineyard. One should plant the upper one until he reaches within the aerial space of ten handbreadths of the vineyard.11 For it is forbidden to sow seeds within ten handbreadths of the aerial space of a vineyard or a vine. If the upper [garden] was planted as a vineyard, one should sow the lower garden until he reaches within three handbreadths of the roots of the vines.
ה
שתי גנות זו על גב זו התחתונה עשויה כרם זורע את העליונה עד שהוא מגיע לאויר עשרה טפחים קרוב לכרם שאויר עשרה טפחים סמוך לכרם או לגפן יחידית אסור לזרוע בו זרעים ואם היתה העליונה עשויה כרם הרי זה זורע את התחתונה עד שהוא מגיע למטה משלשה טפחים מעיקר הגפנים:
6
When a person's field was sown with vegetables or grain and he changed his mind and decided to plant vines in it, he should turn over the sown produce with a plow and then plant the vines.12 He should not plant the vines and then turn over [the produce].
If it was planted with vines and he changed his mind and decided to sow crops there, he should uproot the vines and then sow the crops. If he desires to merely cut off the vines until there is less than a handbreadth of them near the earth, it is permissible for him to sow [the crops at this point] and then uproot the remainder of the vines from the earth.13
ו
מי שהיתה שדהו זרועה ירק או תבואה ונמלך ליטע בה גפנים הופך את הזרעים במחרישה ואחר כך נוטע ולא יטע ואח"כ יהפוך היתה נטועה גפנים ונמלך לזרוע בה זרעים משרש את הגפנים ואחר כך זורע את הזרעים ואם רצה לקוץ את הגפנים עד שלא ישאר מהן אלא פחות מטפח סמוך לארץ הרי זה מותר לזרוע ואח"כ יחזור וישרש את הנשאר בארץ מן הגפנים:
7
[The following laws apply when a person] extends a vine [by embedding it] in the earth,14 even if he encloses it in a dried15gourd that serves as a cylinder for it or in an earthernware cylinder.16 If there are three handbreadths or more of earth covering it, it is permitted to sow [crops of other species] above it.17If there was less earth than that upon it, it is forbidden to sow above it18 It is, however, permitted to sow at its side.19
ז
המבריך את הגפן בארץ אפילו הבריכה בתוך הדלעת שיבשה ונעשת כסילון או בתוך סילון של חרש אם היה העפר על גבה שלשה טפחים או יותר הרי זה מותר לזרוע על גבה ואם היה על גבה פחות מזה אסור לזרוע על גבה ומותר לזרוע בצדה:
8
If he extended it through hard ground,20 it is permitted to sow crops over it even if there are only three fingerbreadths and not three handbreadths of earth upon it.21
When does the above apply?22 When the base of the vine is not visible. If, however, it is visible, it is necessary to make a distinction of [at least] six handbreadths23 at either side in every direction before sowing just as one must make such a separation from any one vine that was not extended in the ground, as will be explained.24
ח
הבריכה בסלע אע"פ שאין עפר על גבה אלא שלש אצבעות מותר להביא זרע עליה במה דברים אמורים שאין עיקר הגפן נראה אבל אם נראה צריך להרחיק ששה טפחים לכל רוח ואחר כך יזרע כמו שמרחיק מכל גפן יחידית שלא הוברכה כמו שיתבאר:
9
When a person extends three vines in the ground, but their bases are visible, if there are between four and eight cubits between them,25 they are grouped together with the other vines that are growing [in the vineyard]26 and it is as if they were not extended in the ground. If not, they are not included among the others.
ט
המבריך שלש גפנים ועיקריהם נראין אם יש ביניהן מארבע אמות עד שמונה הרי אלו מצטרפין לשאר גפנים העומדות וכאילו לא הבריכן ואם לאו אינם מצטרפות:
10
י
היו פחות משלש אין מצטרפין אלא מרחיק מהן ששה טפחים לכל רוח וזורע:
11
Anyone who sows crops under branches and leaves that emerge from the vines causes [the produce] to be hallowed even though the crops are several cubits away from the base of the vine.29
יא
כל הזורע תחת השריגים והעלין היוצאין מן הגפן הרי זה קידש ואף על פי שהזרע רחוק מעיקר הגפן כמה אמות:
12
When a person drapes a vine over a portion of a trellis30[intended for vines], he should not plant [crops] under the remainder of the trellis31 even though there are no leaves or branches upon them.32 If he did plant there, since there are no crops under the shade of the vine, it is permitted.33 Similar [laws apply] if he draped a vine over some branches of a tree that does not produce fruit,34 e.g., cedars or pines. If, by contrast, he draped a vine over some of the branches of a fruit-bearing tree, it is permitted to sow under the branches of the tree where the vine was not draped. [The rationale is] that a person does not nullify a fruit-bearing tree to make it a trellis for a vine.35
If, after [produce] was sown, the branches were extended and covered the produce, they should be shifted to another place.36
יב
הדלה את הגפן על מקצת אפפירות לא יזרע תחת מותר האפיפירות ואע"פ שאין עליהן לא עלין ולא שריגים ואם זרע הואיל ואין הזרע תחת סכך הגפן הרי זה מותר וכן אם הדלה הגפן על מקצת בדי אילן שאינו עושה פירות כגון הארז והברוש אבל אם הדלה על מקצת אילן מאכל הרי זה מותר לזרוע תחת בדי האילן שלא נמשכו עליהן שריגי הגפן שאין אדם מבטל אילן מאכל ועושה אפיפירות לגפן ואם נמשכו השריגים אחר שזרע וסככו על הזרע הרי זה מחזירם למקום אחר:
13
When a person sows under the remainder of the trellises37or under the remainder of the branches of a tree that does not produce fruit38 and then the branches of the vine were extended and covered the crops, it is forbidden to maintain them or shift the branches [of the vine].39 What should he do? He should uproot the crops.
יג
הזורע תחת מותר האפיפירות או תחת מותר אילן שאינו עושה פירות ונמשכו שריגי הגפן וסככו על הזרעים הרי זה אסור לקיימו או להחזיר השריגים אלא כיצד עושה עוקר הזרע:
14
When reeds are jutting out from the lattice on the surface of a trellis, but [the owner] does not want to jut them off lest he destroy the trellis, he is permitted to sow [crops] under them.40 If he left them so that the branches and leaves that emerge will grow upon them, it is forbidden to sow [crops] under them.
יד
קנים היוצאין מן הערים וחס עליהן לפוסקן כדי שלא ישחית האפיפירות הרי זה מותר לזרוע תחתיהן ואם הניחם כדי שיהלכו עליהן השריגים והעלין היוצאין הרי זה אסור לזרוע תחתיהן:
15
When a branch41 emerges from a vine which is propped up42 or from the trunk of a vine that is not propped up, 43 we considered it as if a plumb line is hanging from it to the earth and it is forbidden to sow under it. Similarly, if one extends a branch from one tree to another, it is forbidden to sow under it.
טו
פרח היוצא מן העריס או מן הדלית רואין אותו כאילו משקולת תלויה בו עד הארץ ואסור לזרוע תחתיו וכן המותח זמורה מאילן לאילן אסור לזרוע תחתיה:
16
When a person ties a rope or rubber cord to a branch and ties the other end to a tree, he is permitted to sow [crops] under the rope.44 If he extended this rope with the intent that the branches and leaves will grow upon it, it is like a trellis and it is forbidden to sow under it.
טז
קשר חבל או גמי בזמורה וקשר הראש אחד באילן הרי זה מותר לזרוע תחת החבל ואם מתח חבל זה כדי שיהלכו עליו השריגים והעלים הרי הוא כאפיפירות ואסור לזרוע תחתיו:
FOOTNOTES
1.
And thus the vines on the corners are permitted.
2.
The Rambam derives these concepts from an analysis of the wording of Kilayim 5:5. To explain: The Mishnah states: "[A person who] plants a vegetable in a vineyard... causes 45 vines to be hallowed. When? When they are planted, each one four [cubits from the other] or five [cubits from each other]." As the Rambam explains in his Commentary to the Mishnah, if the vines are five cubits away from each other, some of the 45 vines will be outside the circle. Now its true, that if the vines are four cubits away from each other, there will be individual vines within four cubits of the circle. There will not, however, be "rows of the vines" outside the circle.
The Ra'avad differs with his interpretation. The Radbaz and the Kessef Mishneh support the Rambam's view.
3.
Since the prooftext cited above speaks of "the vineyard" becoming hallowed, the area that becomes hallowed must be at least two rows wide, for only that is worthy of being called "a vineyard" [the Rambam's Commentary to the Mishnah (Kilayim 4:5)]. The Ra'avad objects to the Rambam's ruling, but the Radbaz and the Kessef Mishneh question his objection.
The Kessef Mishneh also clarifies that here a smaller portion of the vineyard is forbidden than in the previous halachah, because the mixed species is not surrounded by the vineyard on all sides. Hence, only four cubits, the area is necessary to perform the work necessary for the vineyard, is forbidden.
4.
The Radbaz adds that if one sows the vegetables or grain beyond the row of the vineyard, a four cubit portion of that area is also forbidden.
5.
For this is the size of the area necessary to tend to a single vine (Kilayim 6:1).
6.
This applies regardless of the species of crops sown there (in contrast to the opinion of Rashi, Sotah 43b) [Kessef Mishneh].
7.
I.e., because the plants are small, planting them is not considered planting a "vineyard." See also Hilchot Ma'aser Sheni 10:19. It is possible to say that one should, however, keep a distance of six handbreadths between them and grain or vegetables, as stated in the previous halachah with regard to a single vine.
8.
See Chapter 7, Halachah 7, which describes vines planted in this manner as "a small vineyard."
9.
For this indicates that this person considers this as a vineyard; alternatively this is a Rabbinic safeguard, lest an observer think that planting other species is permissible in an ordinary vineyard (Radbaz).
10.
This refers to a terraced hill with gardens planted on an incline (Radbaz)
11.
The notes to the Frankel edition of the Mishneh Torah cite Hilchot Shabbat 4:4,18 which speaks about the significance of ten handbreadths of space.
12.
From the ruling in Chapter 2, Halachah 13, it would appear that he should also wait until the seeds rot (Tosafot Yom Tov).
13.
The Radbaz states that following this course of action will be beneficial, for pulling out the vines will save him the trouble of having to cover the seeds with earth, for that task will be accomplished as a matter of course.
14.
The Rambam is referring to a process which was used to extend a vine and increase its fertility. For if a vine was allowed to grow endlessly, its fertility would wane as it grew longer. Therefore its head was implanted in the ground. There it would grow roots - thus increasing the nurture it could give the plant - and then from the embedded head would sprout forth a new plant.
15.
If the gourd is not dried out, it is certainly forbidden, because the gourd itself is a separate species.
16.
Since as the vine's roots grow, they will emerge from the sides of these cylinders, they are considered as subservient to the earth and not as independent entity. If, however, the person places the vine in a metal pipe, these laws do not apply (See the Jerusalem Talmud, Kilayim 7:1).
17.
Since it is buried so deeply in the earth, it is no longer considered significant.
18.
Because the amount of earth over it is not that much to cause it to be considered as insignificant.
19.
Were it above ground, by contrast, one would have to move six handbreadths away before sowing a crop.
20.
Our translation is based on the Rambam's Commentary to the Mishnah (Kilayim 7:2).
21.
For its roots will not emerge.
22.
This applies to the previous halachah as well.
23.
The notes to the Frankel edition of the Mishneh Torah mention that this ruling appears to be somewhat of a departure from the Rambam's understanding as reflected in his Commentary to the Mishnah (loc. cit.).
24.
Chapter 7, Halachah 1.
25.
When vines are this distance apart they are still considered as part of the same vineyard (Chapter 7, Halachah 2).
26.
The Ra'avad differs with the Rambam and maintains that this law applies even if there are no other vines. He maintains that since a portion of the vines extended in the ground is visible, they themselves can be grouped together and considered a vineyard, because the three bases and the three heads are considered as six vines. The Radbaz and the Kessef Mishneh justify the Rambam's ruling. They do not dispute the law mentioned by the Ra'avad, but maintain that it is not the interpretation of the mishnah cited above. (Significantly, the Rambam's Commentary to the Mishnah appears to follow the Ra'avad's approach.)
27.
The Rambam derives this law from the fact that the mishnah cited above speaks of "three vines." Implied is that the law does not apply to less.
28.
As stated in Halachah 8.
29.
I.e., even though the branch is only an extension of the vine, sowing under it is forbidden. See Halachah 15.
30.
See Chapter 8, Halachah 1, for a description of such trellises.
31.
I.e., a person prepared a series of trellises over which to drape a vine. In fact, however, he did not drape the vine over the entire area of the trellises, only over a portion of it. He should, nevertheless, be stringent and regard the vine as growing over the entire trellis, because ultimately, it will spread over it.
32.
The rationale is that they are placed there so that ultimately, the vine will grow and be extended upon them.
33.
For unless the vine spreads there, the prohibition is merely a Rabbinic safeguard.
34.
I.e., it forbidden to sow crops under the entire tree. The produce becomes hallowed, however, only when sowed under the area where the vine is actually draped.
35.
Since it is a fruit tree, it has its own importance and it is never considered as merely a trellis for the grapes as long as the grape vine is not draped over these branches.
36.
Note the contrast to the stringency mentioned in the following halachah. The reason for the leniency in this halachah is that the branches of a fruit-bearing tree are considered entities in their own right and are not subservient to the vine. Hence, since it was permitted to sow the crops there, they are not forbidden if the vine grows unintentionally.
37.
I.e., portions of the trellises to which the vines have not spread.
38.
For they are considered as equivalent to the trellises, as stated in the previous halachah.
39.
Since he transgressed by sowing there, our Sages required him to uproot the crops (Radbaz). From the Rambam's wording here and in his Commentary to the Mishnah (Kilayim 6:3), it would appear that he maintains that only the crops are forbidden, but not the vines.
40.
Since his intent is not to drape vines upon them, they are not considered as part of the trellis [the Rambam's Commentary to the Mishnah (ibid. 6:8)].
41.
Our translation is taken from the Rambam's Commentary to the Mishnah (ibid. 6:9).
42.
Our translation is taken from the Rambam's Commentary to the Mishnah (ibid. 7:1).
43.
Since he transgressed by sowing there, our Sages required him to uproot the crops (Radbaz). From the Rambam's wording here and in his Commentary to the Mishnah (Kilayim 6:3), it would appear that he maintains that only the crops are forbidden, but not the vines.
44.
For he is not planning to have the vine grow upon it.
Kilaayim - Chapter 7
1
When a person comes to sow [crops] next to a vineyard, he should move four cubits from the roots of the vines1 and sow.2From a single vine, he should move six handbreadths away and sow.
If there was a row of vines, one next to each other - even 100 of them - it is not considered as a vineyard, but as a single vine. One must move [only] six handbreadths away from the row [before] sowing. If there were two rows, one must move four cubits away from every side before sowing.3
א
הבא לזרוע בצד הכרם מרחיק ממנו ארבע אמות מעיקרי הגפנים וזורע ואם גפן יחידית היא מרחיק ממנה ששה טפחים וזורע היתה שורה אחת של גפנים זו בצד זו אפילו הן מאה אין זה כרם אלא כגפן יחידית ומרחיק מן השורה ששה טפחים וזורע היו שתי שורות הרי אלו כרם וצריך להרחיק ארבע אמות מכל צד ואחר כך יזרע:
2
How many vines must there be in each row? Three or more.4
When does the above apply?5 When there are between four and eight cubits between each vine. If, however, there are eight cubits besides the place of the vines between the two rows, they are considered as distinct from each other. They are not considered as a single vineyard and there is no need to separate more than six handbreadths from each row. Similarly, if there are less than four cubits6 between each of [the two rows], they are considered as a single vine and it is [only necessary] to make a distinction of six handbreadths on each side.
ב
וכמה יהיה בכל שורה שלש גפנים או יותר בד"א בשהיה בין כל גפן וגפן מארבע אמות עד שמונה אמות אבל אם היה בין שתי השורות שמונה אמות חוץ ממקום הגפנים עצמן הרי אלו כמובדלות זו מזו ואינן כרם אחד ואינו מרחיק אלא ששה טפחים מכל שורה וכן אם היה ביניהן פחות מארבע הרי אלו כגפן אחת ומרחיק ששה טפחים לכל רוח:
3
ג
היו שלש שורות אע"פשיש ביניהן פחות מארבע הרי אלו כרם ורואין את האמצעיות כאילו אינם וכן אם היו שלש שורות ובין כל שורה ושורה שמונה אמות או יותר הרי זה זורע בין השורות:
4
Therefore if a person sows his vineyard from the outset with an eight cubit separation left between each row, he is permitted to sow crops within it, leaving a distance of only six handbreadths between [the crops and] every row of vines.9If, however, he sowed [crops] outside the vineyard, he must make a separation of four cubits from the outer row, as applies with regard to other vineyards.10 The laws [applying to the space] between the rows of this vineyard are not the same as those that apply to a vineyard whose center was devastated,11 for from the outset, he planted them in a separate manner.
ד
לפיכך הנוטע את כרמו מתחלה והרחיק בין כל שורה ושורה שמונה אמות מותר להביא זרע בתוכו ומרחיק מכל שורה ששה טפחים בלבד אבל אם זרע חוצה לו צריך להרחיק משורה החיצונה ארבע אמות כשאר הכרמים ואין דין בין השורות של זה הכרם ככרם שחרב באמצעו שהרי מתחלה נטען מרוחקין:
5
When there was one row of vines in a field and another row in a field belonging to a colleague that was opposite it and close to it, [the two rows] can be combined to be considered as a vineyard12 although there is a private path, a communal path,13 or a fence which is less than ten handbreadths high14 provided there are less than eight cubits between them.
ה
היתה בשדה זו שורה אחת של גפנים ובשדה חבירו שורה אחרת כנגדה קרובה לה אף על פי שמפסיק ביניהן דרך היחיד או דרך הרבים או גדר שהוא נמוך מעשרה טפחים הרי אלו מצטרפות להיות שתיהן כרם והוא שיהיה ביניהן פחות משמונה:
6
ו
נטע שורה אחת בארץ ושורה אחת במדרגה אם גבוהה המדרגה מן הארץ עשרה טפחים אינם מצטרפין פחות מיכן מצטרפין:
7
When a person plants five vines: two opposite each other and one which projects like a tail, it is called a small vineyard.17 It is necessary to separate four cubits from it on all sides. If, however, however, he planted two opposite two and one in the middle or one row of three and two opposite them in a second row,18they are not considered a vineyard and it is only necessary to make a separation of six handbreadths on each side.
ז
הנוטע חמש גפנים שתים כנגד שתים ואחת יוצאת זנב הרי זה נקרא כרם קטן וצריך להרחיק מהן ארבע אמות לכל רוח אבל אם נטען שתים כנגד שתים ואחת באמצע או שלש בשורה זו ושתים כנגדן בשורה שנייה אינם כרם ואינו מרחיק מהן אלא ששה טפחים לכל רוח:
8
[The following laws apply when] a vineyard has been devastated. If there are ten vines [whose produce] can be reaped in an area fit to harvest a se'ah [of grain]19 and they are planted two opposite two and one projecting like a tail or it is possible to see them as two rows of three, it is called a meager vineyard20 and it is forbidden to sow [crops] in it.
ח
כרם שחרב אם יש בו ללקט עשר גפנים לכל בית סאה ויהיו נטועות שתים כנגד שתים ואחת יוצאה זנב או יש בו לכוין שלש כנגד שלש הרי זה נקרא כרם דל ואסור לזרוע בכולו:
9
[The following laws apply when] a vineyard is not planted in rows, but rather randomly. If it is possible to see [the vines] as having been planted two opposite three,21 it is considered as a vineyard.22 If not, it is not considered a vineyard and it is sufficient to separate only six handbreadths from each individual vine before sowing.
ט
כרם שאינו נטוע שורות שורות אלא מעורבב אם יש בו לכוין שתים כנגד שלש הרי זה כרם ואם לאו אינו כרם אלא דיו להרחיק ששה טפחים מכל גפן וגפן וזורע:
10
When the base of the vines are [planted] opposite each other, but the branches are not growing opposite each other, it is considered a vineyard.23 If the branches are [growing] opposite each other, but the bases are not [planted] opposite each other, it is not considered a vineyard. If when the vines were thin, they were not [positioned] opposite each other, but when they grew thick, they were positioned opposite each other, it is considered a vineyard.
How should one know if the vines are planted opposite each other? He should take a measuring line and measure from one to the other.
י
היו העיקרים מכוונין והגוף אינו מכוון הרי זה כרם הגוף מכוון והעיקר אינו מכוון אינו כרם היו דקות ואינן מכוונות העבו והרי הן מכוונות הרי זה כרם כיצד הוא יודע אם הן מכוונות מביא חוט המדה ומותח מזו לזו:
11
[The following laws apply when] the middle of a vineyard has been devastated, but it remains complete on all its sides. If the empty portion in the center [has a diameter of] sixteen cubits, one may separate four cubits24 from the base of the vines on each side and sow in the midst of the empty portion.25 If [the diameter] is less than sixteen cubits, he should not bring seed there.26 If he did sow there, since he made a separation of four cubits from the vineyard's vines on all sides, [the produce] does not become hallowed.
יא
כרם שחרב באמצעו ונשאר שלם מכל סביביו אם יש בקרחת שבאמצעו שש עשרה אמה הרי זה מרחיק מעיקרי הגפנים ארבע אמות לכל רוח וזורע באמצע הקרחת ואם אין בה שש עשרה אמה הרי זה לא יביא זרע לשם ואם הביא הואיל והרחיק ארבע אמות לכל רוח מן הגפנים של כרם הרי זה לא קידש:
12
יב
וכן מקום שנשאר פנוי בלא גפנים בין סוף הכרם ובין הגדר שלו והוא הנקרא מחול הכרם אם יש בו שתים עשרה אמה מרחיק מן הגפנים ארבע אמות וזורע את השאר:
13
If it was less than twelve cubits wide, he should not bring seeds [to sow] there. If he did, since he made a separation of four cubits [between the seeds and the vineyard, the produce] does not become hallowed.29
When does the above apply? In a large vineyard.30 [The laws of] "a forsaken portion," by contrast, do not apply with regard to a small vineyard.31 Instead, one may make a separation of four cubits from the end of the vines and sow until the fence. Similarly, if there are eight cubits or more between each row of a large vineyard,32 [the laws of] "a forsaken portion," do not apply.33
יג
היה בו פחות משתים עשרה אמה לא יביא זרע לשם ואם הביא הואיל והרחיק ארבע אמות הרי זה לא קידש במה דברים אמורים בכרם גדול אבל בקטן אין לו מחול אלא מרחיק ארבע אמות מסוף הגפנים וזורע עד הגדר וכן כרם גדול שהיה בין כל שורה ושורה שמונה אמות או יתר אין לו מחול:
14
If the fence surrounding the vineyard was less than ten handbreadths high or it was ten handbreadths high, but not four handbreadths wide,34 [the laws of] "a forsaken portion," do not apply.35 Instead, one should make a separation of four cubits from the base of the vines and sow until the barrier. Even if there are four and a half cubits between the vines and the barrier, he may sow the half cubit.
יד
היה הגדר המקיף את הכרם פחות מעשרה טפחים או שהיה גובהו עשרה טפחים ואין בו רוחב ארבעה טפחים אין לו מחול אלא מרחיק מסוף הגפנים ארבע אמות וזורע עד המחיצה אפילו היה בין הגפנים ובין המחיצה ארבע אמות ומחצה זורע את חצי האמה:
15
When a fence is ten handbreadths high or a trench is ten handbreadths and four handbreadths wide, it is permitted to plant a vineyard on one side and vegetables on the other side.36Even if there is a barrier made of reeds [with spaces in between them], as long as there is less than three handbreadths between one reed and another,37 the fence is considered as separating between the vineyard and the vegetables.
טו
גדר שהוא גבוה עשרה טפחים וכן חריץ שהוא עמוק עשרה טפחים ורחב ארבע הרי זה מותר ליטע כרם בצדו מכאן וירקות בצדו מכאן אפילו מחיצה של קנים אם אין בין קנה לחבירו שלשה טפחים הרי זו מובדלת בין הכרם והירק בגדר:
16
[The following laws apply when] the fence separating between the vineyard and the vegetables is breached. If it is ten cubits or less, it is considered as an entrance and it is permitted. If the breach was more than ten [cubits], [it is] forbidden [to sow vegetables] opposite the open portion unless he moves the required measure away38 from the vines.
[The following rules apply when] there are many breaches39 in the fence.40 If the [portions of the fence that remain] standing are equal to those that have been breached, it is permitted as if there was no breach. If the breached portions exceed those which remain standing, he should not sow in front of all those open spaces unless he separates in the appropriate manner.41
טז
גדר המבדיל בין כרם וירק שנפרץ עד עשר אמות הרי זה כפתח ומותר היתה פרוצה יותר מעשר כנגד הפרצה אסור עד שירחיק מן הגפנים כשיעור נפרצו בו פרצות רבות אם היה העומד כפרוץ הרי זה מותר כאילו אין שם פרצה היה פרוץ מרובה על העומד לא יזרע כנגד כל המקומות הפרוצים עד שירחיק כשיעור:
17
יז
מחיצת הכרם שנפרצה אומרים לו גדור גדרה ונפרצה אומרים לו גדור נתייאש ממנה ולא גדרה הרי זה קידש:
18
When a building is partially covered by a roof and partially open and vines are planted on one side, it is permissible to plant vegetables on the other. [The rationale is that] we consider it as if the end of the roof descends and closes [the area] off and creates a barrier between them.46 If he completes the roof, it is forbidden [to plant two species].47
יח
בית שחציו מקורה וחציו אינו מקורה וגפנים נטועות בצד זה מותר לזרוע ירקות בצד האחר שהרי פי תקרה כאילו ירד וסתם ונעשה ביניהן כמחיצה ואם השוה את קרויו אסור:
19
When [the walls of] a small courtyard were breached entirely to a large courtyard and there were vines in the large courtyard, it is forbidden to sow [other produce] in the smaller one.48 If he sows there, that produce is forbidden and the vines are permitted. If there were vines in the smaller [courtyard], it is permitted to sow other produce in the larger one.49 [The rationale is] that since the larger [courtyard] has barriers on either side,50 it is considered as separate from the smaller one. The smaller one, by contrast, is not considered as separate from the larger one.
יט
חצר קטנה שנפרצה במלואה לגדולה והיו הגפנים בגדולה אסור לזרוע בקטנה ואם זרע הזרעים אסורין והגפנים מותרין היו הגפנים בקטנה מותר לזרוע בגדולה הואיל ויש בגדולה פסין מכאן ומכאן הרי היא כמובדלת מן הקטנה ואין הקטנה מובדלת מן הגדולה:
20
[The following laws apply when] a trench that is ten [handbreadths] deep and four [handbreadths] wide passes through a vineyard. If it passes from the beginning of the vineyard to the end, [since] it appears as [passing] between two [separate] vineyards, it is permitted to sow [other crops] in it, provided the vines do not become draped over it, as we explained.51
כ
חריץ שהוא עובר בכרם עמוק עשרה ורחב ארבעה אם היה מפולש מראש הכרם ועד סופו הרי זה נראה כבין שני הכרמים ומותר לזרוע בתוכו ובלבד שלא יהיו הגפנים מסככין עליו כמו שבארנו ואם לא היה מפולש הרי הוא כגת שבאמצע הכרם שאף על פי שהיא עמוקה עשרה ורחבה ארבעה או יתר אסור לו לזרוע בתוכה אא"כ היה בקרחת שש עשרה אמה:
21
כא
שביל שבין שני הכרמים הרי הוא ככרם שחרב מאמצעו אם יש ביניהם שש עשרה אמה מרחיק מזה ארבע אמות ומזה ארבע אמות וזורע את המותר ואם היה פחות מכאן לא יביא זרע לשם:
22
[The following laws apply with regard to] a mound56 in a vineyard. If it is ten [handbreadths] high and four [handbreadths] wide,57 it is permitted to sow vegetables on its top as long as the branches of the vine do not touch58 it so that from above, there does not appear to be vegetables in the midst of the vineyard.
כב
שומרה שבכרם אם גבוהה עשרה ורחבה ארבעה מותר לזרוע בראשה ירק ובלבד שלא יהיו השריגין נוגעין בה כדי שלא יראה ירק בתוך הכרם מלמעלה במה דברים אמורים במרובעת אבל אם היתה השומרה עגולה צריכה שיהיה בתוכה חלל ארבעה טפחים כדי שתהיה מופלגת מן הארץ וצריכה עפר על ראשה מלמעלה שלשה טפחים:
23
When there is a building in a vineyard, if it is three handbreadths or more62 by three handbreadths until four handbreadths,63 one may sow vegetables inside of it.64 If it is less than three handbreadths by three handbreadth, it is considered as closed65 and one should not sow [vegetables] within it.
כג
הבית שבכרם אם היה יותר משלשה טפחים על שלשה טפחים עד ארבעה זורעין בתוכו ירק ואם היה פחות משלשה על שלשה הרי הוא כסתום ואין זורעין בתוכו:
24
When one vine is planted in a pit66 or in the midst of a trench, one must separate six handbreadths67 from it, [then] one may sow [other crops] in the remainder of the trench as one would do on flat ground. If the trench was ten handbreadths deep and there was a border on the edge of the trench with a top four handbreadths wide, it is forbidden to sow other crops inside of it even though one made a separation of six handbreadths.68
כד
גפן יחידית שהיתה נטועה בתוך הנקע או בתוך החריץ מרחיק ממנה ששה טפחים לכל רוח וזורע את כל החריץ כדרך שעושה במישור ואם היה עמוק עשרה והיה רחב שפת החריץ למעלה ארבעה אסור לזרוע בתוכו אע"פשהרחיק ששה:
25
Similarly, when there is one vine that is surrounded by a fence that is ten handbreadths high and four handbreadths wide, one should not sow [other produce] in the entire area set off by the barriers69 even though one makes a separation of six handbreadths. If one made a separation of six handbreadths and sowed, however, the produce is not hallowed.70
What is the initial and preferred size of the separation one should make? Four cubits on every side.71 Afterwards, he may sow [other produce] in the remainder of the trench or in the remainder of the area surrounded by a fence.
כה
וכן גפן יחידית שהיתה מוקפת גדר גבוה עשרה ורחב ארבעה לא יזרע בכל המחיצה ואע"פ שהרחיק ששה ואם הרחיק ששה וזרע לא קידש וכמה ירחיק לכתחלה ויזרע ארבע אמות לכל רוח ואח"כ יזרע שאר החריץ או שאר המקום המוקף גדר:
FOOTNOTES
1.
See Chapter 8, Halachah 3.
2.
For this is the space necessary to tend to the vineyard (Kilayim 7:1).
3.
For this is considered as a vineyard.
4.
Note, however, the exception in Halachah 7.
5.
I.e., when are the vines considered as a collective, a vineyard, and not individual entities.
6.
Here the four cubits are measured tightly, rather than amply. See Chapter 8, Halachah 12.
7.
When the vines are planted so densely, they will not grow well. Thus we assume that ultimately, the middle vines will be uprooted. Since that is their eventual fate, even while they exist, they are not considered as significant entities.
8.
For each row is considered as an independent entity and hence, it is only necessary to make a six handbreadth separation between them.
The Ra'avad follows a more stringent view and maintains that since there are three rows, they appear as a vineyard. Unless there is a significant distance - sixteen cubits - between them, they are considered as a collective. The Kessef Mishneh states that although the Mishnah (Kilayim 4:8) appears to support the Ra'avad's view, the Rambam's opinion has its source in the Jerusalem Talmud.
9.
For, with regard to the produce sowed within it, each row is considered like an individual vine.
10.
The rationale is that this vineyard was designated as a vineyard from the outset and an outside observer should be able to see that it is separate from an adjoining field. Hence, a proper separation must be made from its outer borders. The Ra'avad differs, stating that if a separation is required outside it, one certainly should be required inside it. The Radbaz and the Kessef Mishneh support the Rambam's view.
11.
In which instance, it is necessary to make a separation of four cubits, as stated in Halachah 11.
12.
Despite the fact that the two rows of vines belong to two separate individuals, since they are close enough to appear as a single entity, it is forbidden to sow crops between them and one must make a separation of four cubits on the outside [the Rambam's Commentary to the Mishnah (Kilayim 4:7)].
13.
Inspired by the Ra'avad's gloss, we have chosen this translation, rather than the term "public thoroughfare" which is usually used, because, here the road is no more than eight handbreadths wide, as stated at the conclusion of the halachah, while a "public thoroughfare" is sixteen cubits wide, as stated in Hilchot Matanot Aniyim 3:3 and Hilchot Shabbat 14:1. Notably, in his Commentary to the Mishnah (loc. cit.), the Rambam mentions the figure of sixteen cubits.
14.
If, however, it is ten handbreadths high, it is considered as a distinguishing factor, as stated in Chapter 3, Halachah 15.
15.
Certain restrictions, nevertheless, apply, as stated in Chapter 6, Halachah 5.
16.
According to the standard published text of the Rambam's Commentary to the Mishnah (Kilayim 6:2), the Rambam changed his mind when issuing the ruling here. Rav Kappach, however, maintains that a printing error crept into that text.
17.
Ordinarily, a vineyard must have at least two rows of three vines each, as implied by Halachot 1-2. The differences between an ordinary vineyard and a small vineyard are mentioned in Halachah 13.
During the Talmudic era in Eretz Yisrael, it was very common to plant vineyards with five vines. See the accompanying diagram.
18.
This represents the Rambam's interpretation of the phrase "two opposite two, and one in between" in Kilayim 4:6.
19.
50 cubits by 50 cubits.
20.
I.e., it is obviously sparsely planted. Nevertheless, there are enough vines in it for it to be called a vineyard and sowing other species is forbidden.
21.
The Radbaz and Rav Yosef Corcus interprets this as meaning "two opposite two and one projecting like a tail" as in the previous halachot.
22.
And it is forbidden to sow other crops there and one must separate four cubits from its outer perimeter before sowing other crops.
23.
I.e., and not as individual vines. Hence, the restrictions mentioned in the previous note apply.
24.
The amount of space necessary to perform work in the vineyard.
25.
Thus he will save a circle with a radius of at least 8 cubits in which to sow crops [the Rambam's Commentary to the Mishnah (Kilayim 4:1)].
26.
For the area is still considered as a vineyard.
27.
Our translation is based on the Rambam's Commentary to the Mishnah (loc. cit.).
28.
The requirement of twelve cubits is determined as follows: Four cubits are required for the tilling of the vineyard and four cubits are required for a path near the fence. If the remaining space is less than four cubits wide, it is not significant and is considered subsumed to the vineyard. If it is larger than that, it is considered as an independent entity and it is permitted to sow crops in it (Eruvin 93ab).
29.
For the prohibition is a Rabbinic safeguard.
30.
I.e., one with at least three rows of three vines.
31.
From the Jerusalem Talmud (Kilayim 4:1), it appears that this term refers to a vineyard with three rows of two vines. Certainly it applies to one with only five vines, as described in Halachah 7.
As mentioned above, with regard to a large vineyard, the owner is willing to refrain from sowing the four cubits next to the fence so that they can be used as a path. With regard to a small vineyard, he is not prepared to forgo the use of so much space.
32.
In which instance, the leniency mentioned in Halachah 3 applies (Kessef Mishneh).
33.
Since this vineyard is planted irregularly, the laws governing the ordinary pattern in which vines are planted do not apply (ibid.).
34.
This is referring to a stone fence, which was usually built ten by four.
35.
One of the reasons four cubits were left open next to the fence for people to walk was that walking there strengthened the fence. A fence that does not possess those dimensions does not need to be strengthened.
36.
Without moving away from the fence or trench. The fence or the trench itself creates a distinction between the two crops.
37.
The rationale is that within three cubits, we apply the principle of l'vud and the open space between the reeds is considered as closed [the Rambam's Commentary to the Mishnah (Kilayim 4:3)].
38.
Four cubits.
39.
That are less than ten cubits wide.
40.
With regard to the following, note the parallels to Hilchot Shabbat 16:16.
41.
He may, however, sow opposite the portions that remain standing, provided they are four cubits wide.
42.
And there is grain or vegetables growing outside it.
43.
As a warning. At this stage, the status of the produce is not changed.
44.
And the produce increases 1/200th in size.
45.
Because there is no distinction between the other produce and the vineyard.
46.
Note the parallels in Hilchot Shabbat 17:35; Hilchot Sukkah 4:5, 8-9.
47.
Even though the vineyard is indoors, there is still a Rabbinic prohibition involved.
48.
For the two courtyards are considered as a single entity. Note the parallels in Hilchot Tefilah 8:7-8; Hilchot Eruvin 3:24.
Rashi, Eruvin 92b states that even if one makes a separation of four cubits, it is forbidden to sow in the smaller courtyard, because it is considered as an entranceway to the larger one.
49.
Provided one separates four cubits.
50.
I.e., a portion of its walls remain standing.
51.
See Chapter 5, Halachah 8, Chapter 6, Halachah 11, and Halachah 22 of this chapter.
52.
And is thus surrounded by the vineyard on all three sides. Accordingly, although the trench is a separate entity, it is forbidden to sow within it.
53.
As stated in Halachah 11.
54.
When mentioning the principles upon which this law is based, Kilayim 4:2-3 does not speak of a path. The Rambam, however, mentions it as a further inclusion, teaching that even if people use it to walk back and forth, it is not considered a separation unless it is of the appropriate length (Radbaz).
55.
Halachah 11.
56.
Alternatively, a guardhouse.
57.
Since it has these dimensions, it is considered as a separate entity, distinct from the vineyard. Although a trench must pass from one end of the vineyard to the other as stated in Halachah 20, greater leniency is granted in this instance, because the mound stands out because of its height.
58.
This reflects the Rambam's translation of the word kotesh in Kilayim 5:3.
59.
Since the space is rectangular, it is distinct and considered significant, even if it is not four handbreadths by four handbreadths (P'nei Moshe, Jerusalem Talmud, Kilayim 5:3).
60.
I.e., it must be able to circumscribe a square four handbreadths by four handbreadths (Radbaz).
61.
I.e., if the base of the mound was a stone, there must be three handbreadths of loose earth.
62.
Our translation, though not literal, is based on the gloss of the Radbaz.
63.
The meaning of this phrase is somewhat problematic and in fact it is lacking in certain versions of the Mishneh Torah. According to the Jerusalem Talmud, this refers to the height of the building. The intent being that if the building is not four cubits high, one must hollow out its earth so that it reaches the height of four handbreadths.
64.
Because of its walls, the building is a distinct entity and one may sow up to the wall itself, even at the entrance. There is no need to make a separation (Radbaz).
65.
Based on the halachic principle of l'vud.
66.
In his Commentary to the Mishnah (Kilayim 5:4), the Rambam writes that this refers to a pit used to store water.
67.
For this is the amount of space necessary to till one vine (ibid.).
68.
This is a continuation of the principle stated in the following halachah (Rav Yosef Corcus).
69.
Since the fence is significant, it causes everything contained within it to be considered as a single entity. Hence, the entire enclosed area is considered as a vineyard even though it contains only one vine (Radbaz).
70.
For the minimum requirements have been met.
71.
For this is sufficient even in a vineyard.
Kilaayim - Chapter 8
1
When vines grow in their natural manner with their branches and their clusters lying on the earth, [the place where they grow] is called a vineyard (kerem). When, however, a person creates something like a bed or a platform raised above the earth so that the clusters and the branches will be extended over it and he lifted up the foliage of the vines from the ground unto that trellis and draped them over it, it is called an aris. The branches and the like from which the trellis or platform was made and upon which the foliage of the vine is draped are called apiperot. Different laws apply to an aris.
א
הגפנים שגדלו כברייתן והרי השריגים והאשכולות שלהן מושלכין בארץ הן הנקראין כרם אבל העושה כמו מטה או כמו שבכה גבוהה מעל הארץ כדי שיהיו האשכולות והשריגים נמשכין עליה והגביה נוף הגפנים מעל הארץ על אותה המטה והדלה אותו הרי זה נקרא עריס ואותם הקנים וכיוצא בהן שעשה מהן מטה או שבכה והדלה עליהן את נוף הגפן הן הנקראים אפיפירות ודינים אחרים יש בעריס:
2
When a person plants one row of five or more vines and drapes them over a wall that is ten handbreadths high or the like, or he planted them on the side of a trench1 that is ten [handbreadths] deep and four [handbreadths] wide, they are [also] classified as an aris. It is necessary to separate from an aris four cubits [before] sowing [other produce], similar to the separation [required in] a vineyard.2
ב
הנוטע שורה אחת של חמש גפנים או יתר וערסן על גבי כותל גבוה עשרה וכיוצא בו או שנטען בצד חריץ עמוק עשרה ורחב ארבעה הרי אלו נקראין עריס וצריך להרחיק מן העריס ארבע אמות ואחר כך יזרע כדרך שמרחיק מן הכרם:
3
From where do we measure? From the base of the fence over which he draped them. What is implied? He made a separation of a cubit between the row of vines and the wall. Thus the aris is made from the vines and the wall, he should measure four cubits from the wall and sow.3 Thus there are five cubits between [the crops] sown and the base of the vines. If he seeks to sow on the side of the vines, he should separate four cubits from the base of the vines. Thus he is five cubits away from the wall. This is the pattern followed when dealing with any aris.
ג
ומהיכן מודדין מעיקר הנדר שערסן עליו כיצד הרחיק את השורה של גפנים מן הכותל אמה ונמצא העריס מן הגפנים ולכותל מודד מן הכותל ארבע אמות וזורע ונמצא בין הזרע ובין עקרי הגפנים חמש אמות ואם בא לזרוע מצד הגפנים מרחיק מעיקרי הגפנים ארבע אמות שנמצא רחוק מן הכותל חמש אמות ועל דרך זו דנין בכל עריס:
4
Whether one built the fence and then planted the vines or planted the vines and then built the fence, since he draped [the vines on the fence], it is considered as an aris. If the fence was destroyed4 or the trench filled, the aris ceases to exist and the entire row is considered as individual vines.5
ד
אחד הבונה את הגדר ואח"כ נטע או שנטע ואחר כך עשה הגדר הואיל וערסן הרי זה עריס נהרס הגדר או נסתם החריץ אין כאן עריס אלא הרי כל השורה כגפנים יחידים:
5
When an aris is destroyed6 in the middle and there remain five vines on one side of the fence and five vines on the other side of the fence opposite it,7 it is called "separate portions of an aris." If there are eight cubits and one sixtieth of a cubit between them,8one must separate [only] six handbreadths between each row before sowing, provided he does not sow beneath the trellises as explained.9
ה
עריס שחרב אמצעו ונשתיירו בו חמש גפנים בצד הגדר מכאן וחמש גפנים בצד הגדר האחר מכנגדן זהו הנקרא פסקי עריס אם יש ביניהן שמונה אמות ואחד מששים באמה הרי זה מרחיק מכל שורה ששה טפחים וזורע והוא שלא יזרע תחת האפיפירות כמו שבארנו:
6
If there is exactly eight cubits between them, one should not bring seed there. If he did sow [other crops] there, since he separated six handbreadths [from each of the rows of vines], the produce is not hallowed. If there is no fence there,10 [all that is necessary is to] separate six handbreadths from each row and sow it. For there is no aris, nor the separated portions of an aris. If he went back and rebuilt the fence,11aris is considered to have been renewed or the separated portions of an aris to have been renewed.
ו
היה ביניהן שמונה אמות בצמצום הרי זה לא יזרע לשם ואם זרען הואיל והרחיק מכל שורה ששה טפחים הרי זה לא קידש ואם אין שם גדר מרחיק מכל שורה ששה טפחים וזורע שאין כאן לא עריס ולא פסקי עריס חזר ובנה הגדר חזר עריס למקומו וחזרו פסקי עריס למקומן:
7
[The following laws apply when there is] a small garden that is surrounded by a fence and one draped the vines12 [growing] around it on the outside on all of its walls.13 If [the garden] contains the space for a reaper and his basket to stand on one side14and the space for a reaper and his basket to stand on the other side, one may sow vegetables in it,15 because it is surrounded with a fence. If it is not that large, one may not sow in it, because the entire area appears as one aris with vegetables in it.16
ז
גנה קטנה שהיא מוקפת גדר ועירס את הגפנים סביב לה מבחוץ על כל כתליה אם יש בה מלא בוצר וסלו מכאן ומלא בוצר וסלו מכאן הואיל והיא מוקפת גדר זורעין בתוכה ירקות ואם אין [בה] כשיעור הזה אין זורעים בתוכה מפני שנראה הכל כעריס אחד וירק בתוכו:
8
[The following laws apply when] vines were planted on a terrace and their trellis17 extends and gives shade over a field. If one can stand on the earth and harvest the entire vine,18 we consider the entire area under the vine as if it was the base of the vines and forbid a radius of four cubits in the field on every side of the edge of the trellis. If he cannot reap [the grapes] unless he steps on a step or a ladder, it is forbidden only to sow under the trellis itself.19
ח
גפנים שהיו זרועים במדרגה גבוהה והעריס שלהן יוצא ומסכך על השדה אם עומד בארץ ובוצר את כולו רואין כל המקום שתחת העריס כאילו הוא מקום עקרי הגפנים ואוסר ארבע אמות בשדה לכל רוח משפת העריס ואם אינו יכול לבצור עד שיעלה במדרגה או בסולם אין אסור לזרוע אלא תחת העריס בלבד:
9
When there are two walls perpendicular to each other and vines are planted in the corner between them, the trellis extends outward from the corner and ends [in the midst of the area],20 one may separate the [required] measure21 from the base of the vines and sow in the place where the trellis ends and there is no aris. Although [the crops] were sowed between two walls between which there is an aris, since he separated the required measure, he may sow [other crops] between the walls.
ט
שני כתלים הסמוכין זה לזה והגפנים נטועים בזויות ביניהם והעריס יוצא עם הכתלים מתוך הקרן וכלה מרחיק מעיקרי הגפנים כשיעור וזורע במקום הכלה שאין עליו עריס ואע"פ שהזרע מכוון בין שני הכתלים שביניהן העריס הואיל והרחיק כשיעור הרי זה זורע בין הכתלים:
10
[The following rule applies when] the trunk of a vine ascended above the ground, then became bent and extended along the earth, and then ascended like a knee. When we measure between the vine and other [crops] six handbreadths or four cubits, we measure only from the end of the portion that rises up and not from the base of the first vine.22
י
גפן שעלה העץ שלה מן הארץ מעט ואח"כ נעקם ונמשך על הארץ וחזר ועלה כמו ארכובה כשמודדין בין הגפן ובין הזרע ששה טפחים או ארבע אמות אין מודדין אלא מסוף הארכובה לא מעיקר הגפן הראשון:
11
We have already explained23 that although one makes the required separation between the [other crops] sown and the vine, it is necessary to be careful that the vine will not provide shade for the vegetables, nor may the vegetables provide shade for the vine. If one sowed vegetables or grain and they grew and afterwards draped a vine over them, the straw [of the crops] are permitted,24 but the grain must be burnt. If the roots of the vine emerged in the four cubits between the vineyard and grain, they must be uprooted. If the roots of the grain emerge within these four cubits, it is permitted.
יא
כבר בארנו שאף על פי שמרחיק בין הזרע ובין הגפן כשיעור צריך להזהר שלא תסכך הגפן על הירק או יסכך הירק על הגפן זרק ירק או תבואה וצמחה ואחר כך סכך עליה את הגפן הקשין מותרין והדגן ידלק היו שרשי הגפן יוצאין לתוך הארבע אמות שבין הכרם והתבואה יעקר היו שרשי התבואה יוצאין לתוך הארבע אמות מותר:
12
All of the separations and required measures that are mentioned with regard to kilayim are measured in cubits that are six ample handbreadths.25 One should not be constricted in measuring [the forbidden] areas with regard to kilayim. For one should only constrict measurements when being stringent.26
יב
כל ההרחקות והשיעורין האמורין בכלאים באמה בת ששה טפחים שוחקות ולא יצמצם במדות הכלאים שאין מצמצמים אלא להחמיר:
13
All of the measures in which separations are made between vines and grain or vegetables apply only in Eretz Yisrael27 or in Syria.28 But in the Diaspora, it is permitted to sow [other crops] at the side of vines29 in a vineyard at the outset. In the Diaspora, it was forbidden only to sow two types of vegetables or grain and grape seeds in one handful.
יג
כל השיעורין האלו שמרחיקין בין הגפנים והתבואה או הירק אינן אלא בארץ ישראל או בסוריא אבל בחוצה לארץ מותר לזרוע בצד הגפנים בתוך הכרם לכתחלה ולא אסרו בחוצה לארץ אלא לזרוע שני מיני ירק או תבואה עם החרצן במפולת יד ואם אמר לתינוק נכרי לזרוע לו בחוצה לארץ מותר אבל לא יאמר לנכרי גדול שלא יתחלף בישראל:
14
Although it is permitted to sow vegetables at the side of a vineyard in the Diaspora, the vegetable that is sown there is forbidden to be eaten, even in the Diaspora.32 [This applies] provided one sees the owner harvest it and sell it. If, however, one is in doubt whether [the produce comes from there], it is permitted,33 as we explained in Hilchot Ma'achalot Assurot.34
יד
ואע"פ שמותר לזרוע הירק בצד הכרם בחוצה לארץ הרי אותו הירק הזרוע שם אסור באכילה ואפילו בחוצה לארץ והוא שיראה אותו לוקט ומוכר אבל ספיקו מותר כמו שבארנו בהלכות מאכלות אסורות:
FOOTNOTES
1.
And lowered the branches and the clusters into the trench.
2.
Thus the laws governing an aris are more severe than those governing a vineyard. For in a vineyard, it is not necessary to separate more than six handbreadths, because one row is not considered as a vineyard (Chapter 7, Halachah 1).
3.
Generally, a fence creates a distinction and it is not necessary to make a separation on its outside (Chapter 7, Halachah 14). In this instance, however, since the vines are draped over the fence itself, it is considered as part of the aris and a separation is required (Kessef Mishneh).
The Ra'avad differs and maintains that a fence always creates a distinction and there is no need to separate on its outer side. The source for the Rambam's ruling is Kilayim 6:1. Significantly, in his Commentary to the Mishnah, the Rambam follows the Ra'avad's approach and maintains that one measures only on the inside of the fence. There he explains that the School of Hillel, whose view is accepted as halachah, maintains that one measures four cubits from the fence. Thus the other crops need only be separated three cubits from the base of the vine.
Rav Kappach notes that in a manuscript copy of the Rambam's Commentary to the Mishnah, Rav Avraham, the Rambam's son, corrected his father's text, based on the ruling here. The Radbaz and the Kessef Mishneh note that the Rambam's change of mind is dependent on his understanding of the treatment of the mishnah in the Jerusalem Talmud.
4.
The Radbaz mentions that the fence does not have to be destroyed entirely. As long as its height is reduced below ten handbreadths, the laws of an aris no longer apply.
5.
As stated in Chapter 7, Halachah 1.
6.
The Radbaz mentions that the fence does not have to be destroyed entirely. As long as its height is reduced below ten handbreadths, the laws of an aris no longer apply.
7.
There were two rows of vines separated by a wall over which they were both draped. Thus the wall causes them to be considered as a single entity. The Ra'avad offers a different interpretation of this situation.
8.
As long as there are slightly more than eight cubits between the two rows, they are considered as separate entities and not as a single vineyard, as stated in Chapter 7, Halachah 2. As the Mishnah states (Kilayim 6:6), this is the only instance where an extra amount beyond whole numbers is required.
9.
Chapter 6, Halachah 12.
10.
I.e., it was destroyed entirely or partially.
11.
Either partially or to a height of ten handbreadths.
12.
I.e., at least five vines.
13.
This follows the Rambam's approach (explained in Halachah 3), that a fence over which vines are draped does not act as a separation for them even if they are located outside it. The Ra'avad differs in his gloss to that halachah and differs in this instance as well. [Significantly, in his Commentary to the Mishnah (Ediot 2:4), the Rambam resembles the Ra'avad's interpretation here.]
14.
The Jerusalem Talmud (Kilayim 6:1) interprets this as being two cubits: one for the reaper and one for his basket.
15.
He must, however, separate six handbreadths [the Rambam's Commentary to the Mishnah (Kilayim 6:2)].
16.
Since the space between the two fences is very small, the entire area is considered as a single unit.
17.
I.e., a trellis ten handbreadths high.
18.
I.e., they extend low enough that he can reach them without standing on any support.
19.
As would be the law if there was only one vine.
20.
In his Commentary to the Mishnah (Kilayim 6:7), the Rambam depicts this situation as illustrated. Rabbenu Shimshon and the Ra'avad do not accept his interpretation.
21.
Six handbreadths [the Rambam's Commentary to the Mishnah (Kilayim 6:7)].
22.
In his Commentary to the Mishnah (Kilayim 7:1), the Rambam adds: "If [the original stem] was apparent and obvious that it is the base of the vine that became bent, we measure from the original base."
23.
Chapter 6, Halachah 11.
24.
For they were produced before the vines were introduced (Radbaz; see Chapter 5, Halachah 13).
25.
I.e., that one's fingers are not tightly pressed together, but held in a manner that allows air to pass between them [the Rambam's Commentary to the Mishnah (Eruvin 1:1)]. See also Hilchot Shabbat 17:36.
26.
See Chapter 7, Halachah 2.
27.
Where the prohibitions against mixed species apply according to Scriptural Law.
28.
Which in certain contexts is considered as Eretz Yisrael (see Hilchot Terumot 1:3-4) and where they apply according to Rabbinic Law.
29.
Among the vines themselves, however, it is forbidden to sow, even in the Diaspora (Kessef Mishneh).
30.
One may not, however, ask a Jewish child to perform such an activity, lest he become habituated to transgression (Shabbat 139a).
31.
The Turei Zahav 296:21 rules that even at the outset, it is permitted to ask a gentile child to do this.
32.
The Kessef Mishneh quotes Rabbenu Asher as differing with this ruling and permitting the vegetables to be eaten. The Shulchan Aruch (Yoreh De'ah 296:69) follows the Rambam's ruling, while the Rama follows that of Rabbenu Asher.
33.
The conclusion of the tractate Orlah relates that if vegetables are being sold outside a vineyard in the Diaspora, one may purchase them provided one does not see them being harvested.
34.
Hilchot Ma'achalot Assurot 10:6-8.
• Monday, 24 Shevat, 5777 · 20 February 2017
• "Today's Day"
• Shabbat, Sh'vat 24, 5703
During the reading of the Ten Commandments, stand facing the Sefer-Torah. Haftora: Bishnat...matzavta. Bless Rosh Chodesh Adar I. Say the entire Tehillim in the early morning. Day of farbrengen.
Torah lessons: Chumash: Yitro, Shevi'i with Rashi.
Tehillim: 113-118.
Tanya: Ch. 24. Antithetically (p. 99)...as is known. (p. 105).
"The people saw and moved."1 Simply perceiving G-dhood caused the people to move, a movement showing vitality, life.
* * *
If you only knew - The Tzemach Tzedek said - the power of verses of Tehillim and their effect in the highest Heavens, you would recite them constantly. Know that the chapters of Tehillim shatter all barriers, they ascend higher and still higher with no interference; they prostrate themselves in supplication before the Master of all worlds, and they effect and accomplish with kindness and compassion.
FOOTNOTES
1.Sh'mot 20:15.
• Daily Thought:
Raw Truth
Truth is simple, it has no clothes, no neat little box to contain it.
But we cannot grasp that which has no box. We cannot perceive truth without clothing.
So Truth dresses up for us, in a story, in sage advice, in a blueprint of the cosmos—in clothes woven from the fabric of truth itself.
And then, before we can imagine that we have grasped Truth, it switches clothes. It tells us another story—entirely at odds with the first. It tells us new advice—to go in a different direction. It provides another model of how things are—in which each thing has changed its place.
The fool is confused. He exclaims, "Truth has lied!"
The wise person sees within and finds harmony between all the stories, all the advice, every model we are told.
For the Torah is a simple, pure light, a truth no box can contain.
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