Torah Reading
Matot: Numbers 30:2 (1) Then Moshe spoke to the heads of the tribes of the people of Isra’el. He said, “Here is what Adonai has ordered: 3 (2) when a man makes a vow to Adonai or formally obligates himself by swearing an oath, he is not to break his word but is to do everything he said he would do.
4 (3) “When a woman makes a vow to Adonai, formally obligating herself, while she is a minor living in her father’s house; 5 (4) then, if her father has heard what she vowed or obligated herself to do and holds his peace, then all her vows remain binding — every obligation she has bound herself to will stand. 6 (5) But if on the day her father hears it, he expresses his disapproval, then none of her vows or obligations she has bound herself to will stand; and Adonai will forgive her, because her father expressed his disapproval.
7 (6) “If, having made vows or rashly committed herself to an obligation, she gets married; 8 (7) and her husband hears but holds his peace with her on the day he learns of it, then her vows and obligations she has bound herself to will stand. 9 (8) But if her husband expresses his disapproval on the day he hears it, he will void the vow which is on her and the obligation to which she has bound herself; and Adonai will forgive her.
10 (9) “The vow of a widow, however, or of a divorcee, including everything to which she has obligated herself, will stand against her.
11 (10) “If a woman vowed in her husband’s house or obligated herself with an oath; 12 (11) and her husband heard it but held his peace with her and did not express disapproval, then all her vows and obligations will stand. 13 (12) But if her husband makes them null and void on the day he hears them, then whatever she said, vows or binding obligation, will not stand; her husband has voided them; and Adonai will forgive her. 14 (13) Her husband may let every vow and every binding obligation stand, or he may void it. 15 (14) But if her husband entirely holds his peace with her day after day, then he confirms all her vows and obligations; he must let them stand, because he held his peace with her on the day he heard them. 16 (15) If he makes them null and void after he has heard them, then he will bear the consequent guilt.”
17 (16) These are the laws which Adonai ordered Moshe between a man and his wife, and between a father and his daughter, if she is a minor living in her father’s house.
Today's Laws & Customs:• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
Daily Quote:
A person should take leave of his friend only with a word of halachah (Torah law), for through this he will remember him[Talmud, Berachot 31a]Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi: Matot-Massei, 2nd Portion Numbers 31:13-31:54 with Rashi
• Numbers Chapter 31
13Moses, Eleazar the kohen, and all princes of the community went out to meet them, outside the camp. יגוַיֵּ֨צְא֜וּ משֶׁ֨ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן וְכָל־נְשִׂיאֵ֥י הָֽעֵדָ֖ה לִקְרָאתָ֑ם אֶל־מִח֖וּץ לַמַּֽחֲנֶֽה:
Moses, Eleazar the kohen… went out: because they saw the Israelite youths going out to grab the spoils. — [Sifrei Mattoth 42] ויצאו משה ואלעזר הכהן: לפי שראו את נערי ישראל יוצאים לחטוף מן הבזה:
14Moses became angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had returned from the campaign of war. ידוַיִּקְצֹ֣ף משֶׁ֔ה עַ֖ל פְּקוּדֵ֣י הֶחָ֑יִל שָׂרֵ֤י הָֽאֲלָפִים֙ וְשָׂרֵ֣י הַמֵּא֔וֹת הַבָּאִ֖ים מִצְּבָ֥א הַמִּלְחָמָֽה:
Moses became angry with the officers of the army: Those appointed over the army. [This comes] to teach you that when a generation is corrupt, the leaders are held responsible, for they have the power to protest. — [Sifrei Mattoth 43] ויקצף משה על פקודי החיל: ממונים על החיל, ללמדך שכל סרחון הדור תלוי בגדולים שיש כח בידם למחות:
15Moses said to them, "Did you allow all the females to live? טווַיֹּ֥אמֶר אֲלֵיהֶ֖ם משֶׁ֑ה הַֽחִיִּיתֶ֖ם כָּל־נְקֵבָֽה:
16They were the same ones who were involved with the children of Israel on Balaam's advice to betray the Lord over the incident of Peor, resulting in a plague among the congregation of the Lord. טזהֵ֣ן הֵ֜נָּה הָי֨וּ לִבְנֵ֤י יִשְׂרָאֵל֙ בִּדְבַ֣ר בִּלְעָ֔ם לִמְסָר־מַ֥עַל בַּֽיהֹוָ֖ה עַל־דְּבַ֣ר פְּע֑וֹר וַתְּהִ֥י הַמַּגֵּפָ֖ה בַּֽעֲדַ֥ת יְהֹוָֽה:
on Balaam’s advice: He said to them, "Even if you assemble all the multitudes of the world, you will not be able to overcome them. Are you more numerous than the Egyptians, who had six hundred chosen chariots? Come, and I will advise you. Their God hates immorality [thus, entice them to sin with your women…] as appears in [the chapter of] Cheilek (Sanh. 106a and in the Sifrei (Mattoth 43). בדבר בלעם: אמר להם אפילו אתם מכניסים כל המונות [האומות] שבעולם אין אתם יכולים להם, שמא מרובים אתם מן המצרים שהיו שש מאות רכב בחור. בואו ואשיאכם עצה. אלהיהם של אלו שונא זמה הוא וכו', כדאיתא בחלק (סנהדרין קו א) ובספרי:
They were the same ones: This shows that they recognized them [saying,] "This is the one who led so-and-so astray. — [Sifrei Zuta, Yalkut Shimoni] הן הנה: מגיד שהיו מכירין אותן. זו היא שנכשל פלוני בה:
17So now kill every male child, and every woman who can lie intimately with a man you shall kill. יזוְעַתָּ֕ה הִרְג֥וּ כָל־זָכָ֖ר בַּטָּ֑ף וְכָל־אִשָּׁ֗ה יֹדַ֥עַת אִ֛ישׁ לְמִשְׁכַּ֥ב זָכָ֖ר הֲרֹֽגוּ:
Every woman who can lie intimately with a man: Capable of sexual intercourse, even though she may never have experienced it. They passed them all in front of the showplate, and the faces of those capable of intercourse turned green. — [Yev. 60b] וכל אשה יודעת איש: ראויה להבעל אף על פי שלא נבעלה. ולפני הציץ העבירום והראויה להבעל פניה מוריקות:
you shall kill: Why is this repeated? In order to make a pause in the text; so says R. Ishmael. For when I read, “kill every male child, and every woman who can lie intimately with a man… And all the young girls…” I would not know whether to kill them [the women of the first verse] with the males, or allow them to live along with the young [girls]. That is why it says [at the end of the verse] “you shall kill.” - [Sifrei Mattoth 45] הרוגו: למה חזר ואמר, להפסיק הענין, דברי ר' ישמעאל, שאם אני קורא הרגו כל זכר בטף וכל אשה יודעת איש וכל הטף בנשים וגו' איני יודע אם להרוג עם הזכרים או להחיות עם הטף, לכך נאמר הרגו:
18And all the young girls who have no experience of intimate relations with a man, you may keep alive for yourselves. יחוְכֹל֙ הַטַּ֣ף בַּנָּשִׁ֔ים אֲשֶׁ֥ר לֹא־יָֽדְע֖וּ מִשְׁכַּ֣ב זָכָ֑ר הַֽחֲי֖וּ לָכֶֽם:
19And you, encamp outside the camp for seven days; whoever killed a person or who touched a corpse shall cleanse himself on the third and seventh day, both you and your captives. יטוְאַתֶּ֗ם חֲנ֛וּ מִח֥וּץ לַמַּֽחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים כֹּל֩ הֹרֵ֨ג נֶ֜פֶשׁ וְכֹ֣ל | נֹגֵ֣עַ בֶּֽחָלָ֗ל תִּתְחַטְּא֞וּ בַּיּ֤וֹם הַשְּׁלִישִׁי֙ וּבַיּ֣וֹם הַשְּׁבִיעִ֔י אַתֶּ֖ם וּשְׁבִיכֶֽם:
outside the camp: [This means] that they should not enter the courtyard [of the Mishkan]. מחוץ למחנה: שלא יכנסו לעזרה:
anyone who killed a person: R. Meir says, Scripture speaks of one who killed with a weapon susceptible to contamination, and it teaches that a vessel defiles a person when it is in contact with a corpse, as if he were actually in contact with the corpse itself. Or, I might think that [he becomes contaminated] even if he shot an arrow and killed him. Scripture therefore teaches, “or who touched a corpse,” equating the one who kills with the one who touches. Just as one who touches is [contaminated] through contact, so is the one who kills [contaminated] through contact. — [Sifrei Chukkath 48] כל הורג נפש: ר' מאיר אומר בהורג בדבר המקבל טומאה הכתוב מדבר, ולמדך הכתוב שהכלי מטמא אדם בחבורי המת, כאלו נוגע במת עצמו, או יכול אפילו זרק בו חץ והרגו, תלמוד לומר וכל הנוגע בחלל, מקיש הורג לנוגע, מה נוגע ע"י חבורו, אף הורג ע"י חבורו:
shall cleanse himself: with sprinkling water, as is the law with others who were defiled through contact with corpses. For even those who believe that gentile graves do notcontaminate [an Israelite] if they are under the same roof-as it says, “You my sheep, the sheep of My pasture; you are men” (Ezek.. 34:31) [and the Sages add,] only you are called “men” (Yev. 61a)-admit that gentiles contaminate through contact and carrying, for [the term] “men” is said only in reference to uncleanness caused by being in the same tent [namely, under one roof] as it says,“[This is the law for a man (אָדָם) who dies in a tent” (19:14). תתחטאו: במי נדה, כדין שאר טמאי מתים, שאף לדברי האומרים קברי גוים אינן מטמאין באהל, שנאמר (יחזקאל לד, לא) ואתן צאני צאן מרעיתי אדם אתם, אתם קרויין אדם ואין הגוים קרויין אדם, מודה הוא שהגוים מטמאין במגע ובמשא, שלא נאמר אדם אלא אצל טומאת אהלים, שנאמר (במדבר יט, יד) אדם כי ימות באהל:
you and your captives: Not that gentiles are susceptible to contamination and therefore require sprinkling, but just as you are members of the covenant, so too your captives, should they become contaminated after they enter the covenant [of God], they require sprinkling. — [Sifrei Mattoth 46] אתם ושביכם: לא שהנכרים מקבלין טומאה וצריכין הזאה, אלא מה אתם בני ברית, אף שביכם כשיבואו לברית ויטמאו, צריכין הזאה:
20All garments, leather articles, any goat product, and every wooden article shall undergo purification." כוְכָל־בֶּ֧גֶד וְכָל־כְּלִי־ע֛וֹר וְכָל־מַֽעֲשֵׂ֥ה עִזִּ֖ים וְכָל־כְּלִי־עֵ֑ץ תִּתְחַטָּֽאוּ:
and any goat product: This includes articles made from the horns, the hooves, and the bones. — [Chul. 25b] וכל מעשה עזים: להביא כלי הקרנים והטלפים והעצמות:
21Eleazar the kohen said to the soldiers returning from battle, "This is the statute that the Lord commanded Moses. כאוַיֹּ֨אמֶר אֶלְעָזָ֤ר הַכֹּהֵן֙ אֶל־אַנְשֵׁ֣י הַצָּבָ֔א הַבָּאִ֖ים לַמִּלְחָמָ֑ה זֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
Eleazar the kohen…: Since Moses came to a state of anger, he came to err, for the laws of purging gentile vessels eluded him. A similar incident happened on the eighth day of the investitures [of the kohanim], as it says, “He [Moses] became angry with Eleazar and Ithamar” (Lev. 10: 16); he came to a state of anger, so he came to err. Similarly, in the episode of“Now listen, you rebels… and struck the rock” (20:10-11); through anger, he came to err. — [Sifrei Mattoth 48] ויאמר אלעזר הכהן וגו': לפי שבא משה לכלל כעס בא לכלל טעות, שנתעלמו ממנו הלכות גיעולי נכרים. וכן אתה מוצא בשמיני למלואים, שנאמר (ויקרא י, טז) ויקצוף על אלעזר ועל איתמר, בא לכלל כעס, בא לכלל טעות, וכן (במדבר כ, י - יא) בשמעו נא המורים ויך את הסלע, ע"י הכעס טעה:
which the Lord commanded [Moses]: He ascribed the ruling to his mentor. — [Sifrei Mattoth 48] אשר צוה ה' וגו': תלה ההוראה ברבו:
22Only the gold, the silver, the copper, the iron, the tin, and the lead כבאַ֥ךְ אֶת־הַזָּהָ֖ב וְאֶת־הַכָּ֑סֶף אֶת־הַנְּח֨שֶׁת֙ אֶת־הַבַּרְזֶ֔ל אֶת־הַבְּדִ֖יל וְאֶת־הָֽעֹפָֽרֶת:
Only the gold etc.: Even though Moses warned you only about the laws of ritual uncleanness, you must further be warned of the laws concerning the purging [of contaminated vessels]. [The word] אַךְ “only” is an exclusive expression, that is to say, you are excluded from using vessels even after their purification from contamination by a corpse, until they have been purged from the absorption of the forbidden flesh of carrion. Our Rabbis said,“ Only the gold…” teaches you that one must remove its rust before one purges it. This is the meaning of אַךְ “only”-there should be no rust; “only” the metal itself in its original form. — [Targum Jonathan ben Uzziel, Yalkut Shimoni] אך את הזהב וגו': אף על פי שלא הזהיר לכם משה אלא על הלכות טומאה, עוד יש להזהיר לכם על הלכות גיעול. ואך לשון מיעוט, כלומר ממועטין אתם מלהשתמש בכלים אפילו לאחר טהרתן מטומאת המת, עד שיטהרו מבליעת איסור נבלות. ורבותינו אמרו אך את הזהב לומר שצריך להעביר חלודה שלו קודם שיגעילנו, וזהו לשון אך, שלא יהא שם חלודה, אך המתכת יהיה כמות שהוא:
23whatever is used in fire you shall pass through fire and then it will be clean; it must, however, [also] be cleansed with sprinkling water, and whatever is not used in fire you shall pass through water. כגכָּל־דָּבָ֞ר אֲשֶׁר־יָבֹ֣א בָאֵ֗שׁ תַּֽעֲבִ֤ירוּ בָאֵשׁ֙ וְטָהֵ֔ר אַ֕ךְ בְּמֵ֥י נִדָּ֖ה יִתְחַטָּ֑א וְכֹ֨ל אֲשֶׁ֧ר לֹֽא־יָבֹ֛א בָּאֵ֖שׁ תַּֽעֲבִ֥ירוּ בַמָּֽיִם:
whatever is used in fire: For cooking anything. כל דבר אשר יבא באש: לבשל בו כלום:
shall pass through fire: It is purged in the manner it is used. If it is used in hot water, it must be purged in hot water, and if it is used for roasting, such as a spit or grill, it must be made to glow in fire. — [A.Z. 75b] תעבירו באש: כדרך תשמישו הגעלתו, מה שתשמישו ע"י חמין, יגעילנו בחמין, ומה שתשמישו ע"י צלי, כגון השפוד והאסכלה, ילבננו באור:
it must, however, [also] be cleansed with sprinkling water: According to its simple meaning, this sprinkling was to cleanse it from contamination by a corpse. He said to them,“The vessels require purging to cleanse them from the [absorption of] forbidden [food], and sprinkling to cleanse them of [spiritual] uncleanness [caused by a corpse].” Our Rabbis expounded from here that even to make them fit for use [after contamination] from forbidden food, ritual immersion was required for metal utensils. They expound מֵי נִדָּה written here to mean water fit for a menstruant [Heb. נִדָּה] to immerse herself in. How much is that? Forty 'seah.’- [A.Z. 75b] אך במי נדה יתחטא: לפי פשוטו חטוי זה לטהר מטומאת מת. אמר להם צריכין הכלים גיעול לטהרם מן האיסור, וחטוי לטהרן מן הטומאה. ורבותינו דרשו מכאן, שאף להכשירן מן האיסור הטעין טבילה לכלי מתכות. ומי נדה הכתובין כאן דרשו מים הראוים לטבול בהם נדה. וכמה הם, ארבעים סאה:
and whatever is not used in fire: Anything which is not used in fire such as ewers, cups, and jugs, all of which are used for cold [food] and did not absorb forbidden food. — [A.Z. 75b] וכל אשר לא יבא באש: כל דבר שאין תשמישו ע"י האור, כגון כוסות וצלוחיות שתשמישן בצונן ולא בלעו איסור:
shall be passed through water: He immerses them and that is sufficient. This refers only to metal utensils. — [A.Z. 75b, Sifrei Mattoth 50] תעבירו במים: מטבילן ודיו ודוקא כלי מתכות:
24You shall wash your garments on the seventh day and become [ritually] clean; afterwards, you may enter the camp." כדוְכִבַּסְתֶּ֧ם בִּגְדֵיכֶ֛ם בַּיּ֥וֹם הַשְּׁבִיעִ֖י וּטְהַרְתֶּ֑ם וְאַחַ֖ר תָּבֹ֥אוּ אֶל־הַמַּֽחֲנֶֽה:
the camp: The camp of the Shechinah, for one who is defiled by the dead is not banned from the Levite camp or the Israelite camp. — [Pes. 67a] אל המחנה: למחנה שכינה, שאין טמא מת טעון שילוח ממחנה לויה וממחנה ישראל:
25The Lord spoke to Moses, saying, כהוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
26"Take a count of the plunder of the captive people and animals, you, together with Eleazar the kohen and the paternal leaders of the community. כושָׂ֗א אֵ֣ת רֹ֤אשׁ מַלְק֨וֹחַ֙ הַשְּׁבִ֔י בָּֽאָדָ֖ם וּבַבְּהֵמָ֑ה אַתָּה֙ וְאֶלְעָזָ֣ר הַכֹּהֵ֔ן וְרָאשֵׁ֖י אֲב֥וֹת הָֽעֵדָֽה:
Take a count of: Heb. שָׂא אֶת ראשׁ, take the tally. שא את ראש: קח את החשבון:
27And you shall divide the plunder equally between the warriors who went out to battle and the entire congregation. כזוְחָצִ֨יתָ֙ אֶת־הַמַּלְק֔וֹחַ בֵּ֚ין תֹּֽפְשֵׂ֣י הַמִּלְחָמָ֔ה הַיֹּֽצְאִ֖ים לַצָּבָ֑א וּבֵ֖ין כָּל־הָֽעֵדָֽה:
Divide the plunder equally between the warriors…: Half for these and half for those. וחצית את המלקוח בין תפשי המלחמה וגו': חציו לאלו וחציו לאלו:
28And you shall levy a tax for the Lord from the soldiers who went out to battle: one soul out of every five hundred, from the people, from the cattle, from the donkeys, and from the sheep. כחוַֽהֲרֵֽמֹתָ֨ מֶ֜כֶס לַֽיהֹוָ֗ה מֵאֵ֞ת אַנְשֵׁ֤י הַמִּלְחָמָה֙ הַיֹּֽצְאִ֣ים לַצָּבָ֔א אֶחָ֣ד נֶ֔פֶשׁ מֵֽחֲמֵ֖שׁ הַמֵּא֑וֹת מִן־הָֽאָדָם֙ וּמִן־הַבָּקָ֔ר וּמִן־הַֽחֲמֹרִ֖ים וּמִן־הַצֹּֽאן:
29You shall take from their half and give it to Eleazar the kohen as a gift to the Lord. כטמִמַּֽחֲצִיתָ֖ם תִּקָּ֑חוּ וְנָֽתַתָּ֛ה לְאֶלְעָזָ֥ר הַכֹּהֵ֖ן תְּרוּמַ֥ת יְהֹוָֽה:
30From the half belonging to the children of Israel you shall take one part out of fifty of the people, of the cattle, of the donkeys, of the sheep, and of all animals, and you shall give them to the Levites, the guardians of the Mishkan of the Lord." לוּמִמַּֽחֲצִ֨ת בְּנֵֽי־יִשְׂרָאֵ֜ל תִּקַּ֣ח | אֶחָ֣ד | אָחֻ֣ז מִן־הַֽחֲמִשִּׁ֗ים מִן־הָֽאָדָ֧ם מִן־הַבָּקָ֛ר מִן־הַֽחֲמֹרִ֥ים וּמִן־הַצֹּ֖אן מִכָּל־הַבְּהֵמָ֑ה וְנָֽתַתָּ֤ה אֹתָם֙ לַֽלְוִיִּ֔ם שֹֽׁמְרֵ֕י מִשְׁמֶ֖רֶת מִשְׁכַּ֥ן יְהֹוָֽה:
31Moses and Eleazar the kohen did as the Lord had commanded Moses. לאוַיַּ֣עַשׂ משֶׁ֔ה וְאֶלְעָזָ֖ר הַכֹּהֵ֑ן כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
32The plunder, which was in addition to the spoils that the army had spoiled, consisted of six hundred and seventy five thousand sheep. לבוַֽיְהִי֙ הַמַּלְק֔וֹחַ יֶ֣תֶר הַבָּ֔ז אֲשֶׁ֥ר בָּֽזְז֖וּ עַ֣ם הַצָּבָ֑א צֹ֗אן שֵֽׁשׁ־מֵא֥וֹת אֶ֛לֶף וְשִׁבְעִ֥ים אֶ֖לֶף וַֽחֲמֵ֥שֶׁת אֲלָפִֽים:
The plunder which was in addition to the spoil…: Because they were not commanded to levy a tax from the movable objects, but only from the [living] plunder, Scripture expresses it in this way: The plunder which was included in the allocation and in the tax-which remained over after the spoils of the movable property were plundered by the soldiers for themselves, and were therefore not included in the allocation- [was as follows:] the number of sheep etc. ויהי המלקוח יתר הבז: לפי שלא נצטוו להרים מכס מן המטלטלין אלא מן המלקוח, כתב את הלשון הזה ויהי המלקוח שבא לכלל חלוקה ולכלל מכס, שהיה עודף על בז המטלטלין אשר בזזו עם הצבא איש לו, ולא בא לכלל חלוקה מספר הצאן וגו':
33Seventy two thousand cattle. לגוּבָקָ֕ר שְׁנַ֥יִם וְשִׁבְעִ֖ים אָֽלֶף:
34Sixty one thousand donkeys. לדוַֽחֲמֹרִ֕ים אֶחָ֥ד וְשִׁשִּׁ֖ים אָֽלֶף:
35As for the people, of the women who had no experience of intimate relations with a man, all souls were thirty two thousand. להוְנֶ֣פֶשׁ אָדָ֔ם מִן־הַנָּשִׁ֔ים אֲשֶׁ֥ר לֹא־יָֽדְע֖וּ מִשְׁכַּ֣ב זָכָ֑ר כָּל־נֶ֕פֶשׁ שְׁנַ֥יִם וּשְׁלשִׁ֖ים אָֽלֶף:
36The half that was the portion of those who went out to battle: the number of sheep was three hundred and thirty seven thousand, five hundred. לווַתְּהִי֙ הַמֶּֽחֱצָ֔ה חֵ֕לֶק הַיֹּֽצְאִ֖ים בַּצָּבָ֑א מִסְפַּ֣ר הַצֹּ֗אן שְׁלֽשׁ־מֵא֥וֹת אֶ֨לֶף֙ וּשְׁלשִׁ֣ים אֶ֔לֶף וְשִׁבְעַ֥ת אֲלָפִ֖ים וַֽחֲמֵ֥שׁ מֵאֽוֹת:
37The tax to the Lord from the sheep was six hundred and seventy five. לזוַיְהִ֛י הַמֶּ֥כֶס לַֽיהֹוָ֖ה מִן־הַצֹּ֑אן שֵׁ֥שׁ מֵא֖וֹת חָמֵ֥שׁ וְשִׁבְעִֽים:
38Thirty six thousand cattle, of which the tax to the Lord was seventy two. לחוְהַ֨בָּקָ֔ר שִׁשָּׁ֥ה וּשְׁלשִׁ֖ים אָ֑לֶף וּמִכְסָ֥ם לַֽיהֹוָ֖ה שְׁנַ֥יִם וְשִׁבְעִֽים:
39Thirty thousand and five hundred donkeys, of which the tax to the Lord was sixty one. לטוַֽחֲמֹרִ֕ים שְׁלשִׁ֥ים אֶ֖לֶף וַֽחֲמֵ֣שׁ מֵא֑וֹת וּמִכְסָ֥ם לַֽיהֹוָ֖ה אֶחָ֥ד וְשִׁשִּֽׁים:
40Sixteen thousand people, of which the tax to the Lord was thirty two people. מוְנֶ֣פֶשׁ אָדָ֔ם שִׁשָּׁ֥ה עָשָׂ֖ר אָ֑לֶף וּמִכְסָם֙ לַֽיהֹוָ֔ה שְׁנַ֥יִם וּשְׁלשִׁ֖ים נָֽפֶשׁ:
41Moses gave the tax which was a gift to the Lord, to Eleazar the kohen, as the Lord had commanded Moses. מאוַיִּתֵּ֣ן משֶׁ֗ה אֶת־מֶ֨כֶס֙ תְּרוּמַ֣ת יְהֹוָ֔ה לְאֶלְעָזָ֖ר הַכֹּהֵ֑ן כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה:
42And from the half allotted to the children of Israel, which Moses had divided from the men who had gone into the army. מבוּמִמַּֽחֲצִ֖ית בְּנֵ֣י יִשְׂרָאֵ֑ל אֲשֶׁר֙ חָצָ֣ה משֶׁ֔ה מִן־הָֽאֲנָשִׁ֖ים הַצֹּֽבְאִֽים:
And from the half allotted to the children of Israel, which Moses had divided: on behalf of the community, for he took it for them from the men who had gone out to war. וממחצית בני ישראל אשר חצה משה: לעדה והוציאה להם מן האנשים הצובאים:
43The community's half [consisted of] three hundred and thirty seven thousand, five hundred sheep. מגוַתְּהִ֛י מֶֽחֱצַ֥ת הָֽעֵדָ֖ה מִן־הַצֹּ֑אן שְׁלֽשׁ־מֵא֥וֹת אֶ֨לֶף֙ וּשְׁלשִׁ֣ים אֶ֔לֶף שִׁבְעַ֥ת אֲלָפִ֖ים וַֽחֲמֵ֥שׁ מֵאֽוֹת:
The community’s half [consisted of]: such and such. ותהי מחצת העדה: כך וכך:
44Thirty six thousand cattle. מדוּבָקָ֕ר שִׁשָּׁ֥ה וּשְׁלשִׁ֖ים אָֽלֶף:
45Thirty thousand five hundred donkeys. מהוַֽחֲמֹרִ֕ים שְׁלשִׁ֥ים אֶ֖לֶף וַֽחֲמֵ֥שׁ מֵאֽוֹת:
46And sixteen thousand people. מווְנֶ֣פֶשׁ אָדָ֔ם שִׁשָּׁ֥ה עָשָׂ֖ר אָֽלֶף:
47Moses took one part out of fifty from the half of the children of Israel, the people and the animals, and gave them to the Levites, the guardians of the Lord's sanctuary as G-d commanded Moses. מזוַיִּקַּ֨ח משֶׁ֜ה מִמַּֽחֲצִ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל אֶת־הָֽאָחֻז֙ אֶחָ֣ד מִן־הַֽחֲמִשִּׁ֔ים מִן־הָֽאָדָ֖ם וּמִן־הַבְּהֵמָ֑ה וַיִּתֵּ֨ן אֹתָ֜ם לַֽלְוִיִּ֗ם שֹֽׁמְרֵי֙ מִשְׁמֶ֨רֶת֙ מִשְׁכַּ֣ן יְהֹוָ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה:
Moses took etc.: ויקח משה וגו' :
48The officers appointed over the army's thousands, the commanders of thousands and the commanders of hundreds, approached Moses. מחוַיִּקְרְבוּ֙ אֶל־משֶׁ֔ה הַפְּקֻדִ֕ים אֲשֶׁ֖ר לְאַלְפֵ֣י הַצָּבָ֑א שָׂרֵ֥י הָֽאֲלָפִ֖ים וְשָׂרֵ֥י הַמֵּאֽוֹת:
The officers: Heb. הַפְּקֻדִים, those appointed. הפקודים: הממונים:
49They said to Moses, "Your servants counted the soldiers who were in our charge, and not one man was missing from us. מטוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֔ה עֲבָדֶ֣יךָ נָּֽשְׂא֗וּ אֶת־רֹ֛אשׁ אַנְשֵׁ֥י הַמִּלְחָמָ֖ה אֲשֶׁ֣ר בְּיָדֵ֑נוּ וְלֹֽא־נִפְקַ֥ד מִמֶּ֖נּוּ אִֽישׁ:
not…missing: Heb. ולֹא נִפְקַד, there is not one missing. The Targum [Onkelos] renders לָא שְׁגָא which in Aramaic also means ‘missing,’ as in “I would suffer its loss (אֲחַטֶּנָּה)” (Gen. 31:39) which the Targum renders, “what was missing (שַׁגְיָא) from the count.” Similarly, “for your seat will be vacant (יִפָּקֵד)” (I Sam. 20:18)-the place where you sit will be missing, the one who usually sits there. Similarly, וַיִפָּקֵד מְקוֹם דָּוד “David’s place was vacant” (ibid. 25); his place was missing, and no one was sitting there. ולא נפקד: ולא נחסר ותרגומו ולא שגא, אף הוא בלשון ארמי חסרון, כמו (בראשית לא, לט) אנכי אחטנה, תרגומו דהות שגיא ממנינא, וכן (שמואל א' כ, יח) כי יפקד מושבך, יחסר מקום מושבך, איש הרגיל לישב שם. וכן (שם כ, כז) ויפקד מקום דוד, נחסר מקומו ואין איש יושב שם:
50We therefore wish to bring an offering for the Lord. Any man who found a gold article, be it an anklet, a bracelet, a ring, an earring, or a body ornament, to atone for our souls before the Lord. נוַנַּקְרֵ֞ב אֶת־קָרְבַּ֣ן יְהֹוָ֗ה אִישׁ֩ אֲשֶׁ֨ר מָצָ֤א כְלִֽי־זָהָב֙ אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּ֖עַת עָגִ֣יל וְכוּמָ֑ז לְכַפֵּ֥ר עַל־נַפְשֹׁתֵ֖ינוּ לִפְנֵ֥י יְהֹוָֽה:
anklet: Heb. אֶצְעָדָה, bangles for the foot. אצעדה: אלו צמידים של רגל:
bracelet: Heb. וְצָמִיד, [bangles] for the hand. וצמיד: של יד:
earring: Heb. עָגִיל, earrings. עגיל: נזמי אוזן:
body ornament: Heb. וְכוּמָז, a form for the female genitalia, to atone for their sinful thoughts concerning the Midianite women. — [Shab. 64a] וכומז: דפוס של בית הרחם לכפר על הרהור הלב של בנות מדין:
51Moses and Eleazar the kohen took all the gold articles from them. נאוַיִּקַּ֨ח משֶׁ֜ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן אֶת־הַזָּהָ֖ב מֵֽאִתָּ֑ם כֹּ֖ל כְּלִ֥י מַֽעֲשֶֽׂה:
52The total of the gift of gold which they dedicated to the Lord [amounted to] sixteen thousand, seven hundred and fifty shekels; this was from the commanders of the thousands and the commanders of the hundreds. נבוַיְהִ֣י | כָּל־זְהַ֣ב הַתְּרוּמָ֗ה אֲשֶׁ֤ר הֵרִ֨ימוּ֙ לַֽיהֹוָ֔ה שִׁשָּׁ֨ה עָשָׂ֥ר אֶ֛לֶף שְׁבַע־מֵא֥וֹת וַֽחֲמִשִּׁ֖ים שָׁ֑קֶל מֵאֵת֙ שָׂרֵ֣י הָֽאֲלָפִ֔ים וּמֵאֵ֖ת שָׂרֵ֥י הַמֵּאֽוֹת:
53The soldiers had seized spoils for themselves. נגאַנְשֵׁי֙ הַצָּבָ֔א בָּֽזְז֖וּ אִ֥ישׁ לֽוֹ:
54Moses and Eleazar the kohen took the gold from the commanders of the thousands and hundreds and brought it to the Tent of Meeting, as a remembrance for the children of Israel before the Lord. נדוַיִּקַּ֨ח משֶׁ֜ה וְאֶלְעָזָ֤ר הַכֹּהֵן֙ אֶת־הַזָּהָ֔ב מֵאֵ֛ת שָׂרֵ֥י הָֽאֲלָפִ֖ים וְהַמֵּא֑וֹת וַיָּבִ֤אוּ אֹתוֹ֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד זִכָּר֥וֹן לִבְנֵֽי־יִשְׂרָאֵ֖ל לִפְנֵ֥י יְהֹוָֽה:
Daily Tehillim: Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Igeret HaTeshuva , middle of Chapter 7
• Lessons in Tanya
• Today's Tanya Lesson
• Today's Tanya Lesson
• Monday, 26 Tammuz, 5776 ·1 August 2016
• Igeret HaTeshuva , middle of Chapter 7
• והאיך נשבר הלב ונדכה
And how is the heart to be broken and humbled?
הנה מעט מזעיר הוא על ידי סיגופים ותעניות
Only a very minor part of this can be accomplished through mortification and fasts
בדורותינו אלה, שאין לנו כח להתענות הרבה כדוד המלך
in these generations of ours, when we have not the strength to fast as much as did King David;
כמאמר רז״ל על פסוק: ולבי חלל בקרבי, שהרגו בתענית
as our Sages comment1 on the verse uttered by him,2 “And my heart is slain within me” — “ for he had destroyed [his Evil Inclination] by fasting.”
אך עיקר הכנעת הלב, להיות נשבר ונדכה
But the true humbling of the heart, so that it be broken and crushed,
והעברת רוח הטומאה והסטרא אחרא
and so that the spirit of impurity and sitra achra will be removed,
הוא להיות ממארי דחושבנא בעומק הדעת
is achieved through being a “master of accounting” with all the profundity of one’s mind.
One’s personal stocktaking should be as scrupulous as the accounting made by the master or owner of a business, to whom every detail is critical.
להעמיק דעתו ובינתו שעה אחת בכל יום או לילה לפני תיקון חצות
One should concentrate his intellect and understanding deeply for a period3 every day, or at night beforeTikkun Chatzot,
להתבונן במה שפעל ועשה בחטאיו, בחינת גלות השכינה כנ״ל
to contemplate how through his sins he has brought about the exile of the Divine Presence, as noted above,
וגרם לעקור נשמתו ונפשו האלקית מחיי החיים ברוך הוא
and caused his spirit and Divine soul to be uprooted from the Divine Source of all Life,
והורידה למקום הטומאה והמות, הן היכלות הסטרא אחרא
and demeaned it to a place of defilement and death, namely, the chambers of the sitra achra,
ונעשית בבחינת מרכבה אליהם
[his soul] becoming a vehicle for them,
Just as a vehicle has no will of its own and is completely subservient to the desires of its driver, so, too, is his soul subservient to the impure chambers of the sitra achra from whence it derives nurture.
לקבל מהם שפע וחיות להשפיע לגופו, כנ״ל
receiving from them vitality to endow his body, as noted above — that the nurture and life-force of the sinner emanate from the kelipot and sitra achra.
Meditation along these lines will bring a man to a state of contrition — itself a fit offering to the Divine Name Elokim.
וזהו שאמרו רז״ל: רשעים בחייהם קרויים מתים
Thus our Sages declared4 that “the wicked while alive (lit., ”in their life“) are called ‘dead’.”
כלומר, שחייהם נמשכים ממקום המות והטומאה
This means to say, that their life is derived from the site of death and impurity — from the chambers of thekelipot and sitra achra, as opposed to holiness, which is true life.
וכן מה שכתוב: לא המתים יהללו וגו׳, אינו כלועג לרש, חס ושלום
(5Accordingly, the verse6 that says that “the dead will not praise...” is no “mockery of the impoverished,” G‑d forbid,7 for it does not refer to those who are physically dead.
אלא הכוונה על הרשעים, שבחייהם קרויים מתים
Rather, the reference is to the wicked who, while alive, are called dead, and being spiritually dead are unable to praise G‑d,
שמבלבלים אותם במחשבות זרות בעודם ברשעם, ואינם חפיצים בתשובה, כנודע
for they are confused with alien thoughts while yet in their wickedness, and do not desire repentance, as is known.)
While in such a state, the evil person will find it well nigh impossible to praise G‑d fittingly, because of the confusing alien thoughts which are thrust upon him.
Thus, an individual will become contrite of heart when he contemplates how his soul has been uprooted from its Source because of a sin incurring excision or death by divine agency.
The Alter Rebbe now goes on to say that even sins which do not carry so harsh a penalty may still have the same effect.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “Conclusion of Yerushalmi, Berachot; quoted as well in [Tanya,] Part I, ch. 1.” |
| 2. | Tehillim 109:22. |
| 3. | Note of the Rebbe: “At a pinch this phrase could be said to mean an actual hour, like the preparatory period before prayer.” |
| 4. | Berachot 18b. |
| 5. | Parentheses are in the original text. |
| 6. | Tehillim 115:17. |
| 7. | Note of the Rebbe: “For this is so utterly forbidden that our Sages have said, ‘One should not go...’ (Berachot 18a).” |
Rambam:
• Sefer Hamitzvos:
• Monday, 26 Tammuz, 5776 · 1 August 2016
• Sefer Hamitzvos:
• Monday, 26 Tammuz, 5776 · 1 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »• Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 236
Personal Injury
"If men quarrel, and one strikes the other..."—Exodus 21:18.
The courts are commanded to adjudicate cases that involve personal injury cause by one person to another. [Monetary penalties are assessed to compensate for devaluation of the injured individual, pain sustained, medical bills, unemployment due to the injury, and shame incurred.]
Only an ordained court in the Land of Israel can adjudicate such cases [with the exception of medical bills and unemployment, that can be adjudicated by all rabbinical courts no matter the location].
Full text of this Mitzvah »• Personal Injury
Positive Commandment 236
Translated by Berel Bell
The 236th mitzvah is that we are commanded regarding someone who wounds another person.
The source of this commandment is G‑d's statement1 (exalted be He), "[This is the law] when two men fight, and one hits the other..." These laws are called dinei k'nasos ["the laws of fines"].
There is one general verse which includes all these laws, namely G‑d's statement2 (exalted be He), "[If one maims his neighbor,] whatever he did must be done to him in return." The Oral Tradition explains that [it does not mean that he is literally to be harmed in return, but that] he must pay the monetary equivalent of the damage he has caused to the other person. Even if he merely shamed him, he must pay appropriate damages.
You should be aware that all these laws involve damage that one person causes to another. They may be judged and determined only by a High Court which was ordained in Israel. The same applies for cases when an animal damages a person or another animal.
The details of this mitzvah are explained in the 8th chapter of tractate Bava Kama.
FOOTNOTES
1.Ex. 21:18.
2.Lev. 24:19.
• Rambam - 1 Chapter: Tum'at Met Tum'at Met - Chapter 16
• Tum'at Met - Chapter 16
• Tum'at Met - Chapter 16
1
The following rule applies when there is an aperture - whether it is the size of a handbreadth by a handbreadth or it is less than a handbreadth by a handbreadth - in the midst of the roof of a house and there is a source of impurity under the roof of the house: The space directly below the aperture is pure, because it is open to free space and the remainder of the house is impure. If the impurity was solely under the aperture, the entire house is pure.
The following rules apply when the source of impurity was partially under the roof and partially under the aperture. If the aperture comprised a handbreadth by a handbreadth of open space, the house is impure entirely and the space below the entire aperture is impure. If does not comprise a handbreadth by a handbreadth of open space, different rules apply. If the impurity is large enough so that if it was divided, a minimum measure would be found below the roof and also a minimum measure would be below the aperture, everything is impure. If not, the house is impure, but the space under the aperture is pure.
If the aperture comprised a handbreadth by a handbreadth of open space and a person put his foot on top of the aperture, everything becomes considered as one ohel. Therefore whether there was impurity only under the roof or only under the aperture, everything is impure, the house and the space below the aperture. Moreover, the person who conveyed the impurity to this place is impure, because he became part of an ohel over impurity. If the aperture did not comprise a handbreadth by a handbreadth of open space and the impurity is under the roof, the person who placed his foot over the aperture is not impure, because impurity does not depart through less than a handbreadth of open space.
The following laws apply if the impurity was under the aperture and a person closed it with his foot. If the impurity was there before his foot, he is impure, because he stood over the impurity. If his foot was there before the impurity, he is pure, because his foot is part of the ohel and the impurity does not depart to him.
א
ארובה שהיא באמצע תקרת הבית בין שיש בה פותח טפח בין שאין בה פותח טפח והיתה טומאה תחת תקרת הבית כנגד ארובה טהור שהרי הוא גלוי לאויר ושאר הבית טמא היתה טומאה כנגד ארובה בלבד כל הבית טהור היתה מקצת הטומאה תחת התקרה ומקצתה תחת ארובה אם היה בארובה פותח טפח הבית כולו טמא וכנגד כל הארובה טמא אין בה פותח טפח אם יש בטומאה כדי שתתחלק וימצא כשיעור תחת התקרה וכשיעור תחת הארובה הכל טמא ואם לאו הבית טמא וכנגד הארובה טהור היה בארובה פותח טפח ונתן אדם רגלו מלמעלה על הארובה נעשה הכל אהל אחד ובין שהיתה הטומאה תחת התקרה בלבד או תחת הארובה בלבד הכל טמא הבית ומה שכנגד ארובה והאדם שעירב את הטומאה טמא מפני שנעשה אהל על הטומאה אין בארובה פותח טפח והיתה הטומאה תחת התקרה זה שנתן רגלו מלמעלה טהור שאין טומאה יוצאת לו בפחות מטפח היתה הטומאה תחת הארובה אם טומאה קדמה את רגלו טמא שהרי האהיל על הטומאה אם רגלו קדמה את הטומאה טהור שהרי רגלו מקצת האהל ואין טומאה יוצאת לו:
2
If there was an olive-sized portion of a corpse in the mouth of a raven that held it over an aperture in the roof of a house and thus the olive-sized portion was found in the space of the aperture, the house is impure even though the aperture does not comprise a handbreadth by a handbreadth of open space.
ב
היה כזית מן המת בפי העורב והאהיל על גבי ארובה עד שנמצא כזית באויר ארובה אע"פ שאין בה פותח טפח הבית טמא:
3
The following rules apply when there is a house with an aperture in its roof, a loft built above it with an aperture in its roof, and the two apertures are positioned one on top of the other. Whether the apertures comprise a handbreadth by a handbreadth of open space or not, if there is impurity in the house, the space under the apertures is pure and everything else is impure. If the impurity is under the apertures, the entire house is pure.
If the apertures comprised a handbreadth by a handbreadth of open space, whether the impurity was under the roof of the house or under the apertures, were an entity that is susceptible to impurity to have been placed either above the aperture of the house or above the aperture of the loft, everything is impure. The rationale is that an impure entity does not intervene in the face of ritual impurity.
If one placed an entity that is not susceptible to ritual impurity over the aperture of the house, the house is impure and the loft is pure. If such an article was placed on the aperture of the loft, the house and the loft are impure and the space directly above the aperture until the heavens is pure.
If the apertures did not comprise a handbreadth by a handbreadth of open space, impurity was found under the roof of the house, and one placed an object - whether an object that is susceptible to ritual impurity or one which is not susceptible to ritual impurity - on either the aperture of the house or the aperture of the loft, only the house becomes ritually impure. The rationale is that impurity does not depart to the loft unless there is an open space of a handbreadth by a handbreadth.
If the impurity was beneath the apertures and one placed an entity that was susceptible to ritual impurity over either the lower or the upper aperture, both the house and the loft are impure, because one has extended the impurity. If he placed an entity that is not susceptible to ritual impurity over either the lower or the upper aperture, only the house is impure.
All of these laws apply only when one purposely makes an aperture. If, however, a roof is opened as a matter of course, the measure which conveys ritual impurity is the full size of a rafter, as we explained.
ג
בית וארובה באמצע תקרת הבית ועלייה על גביו וארובה אחרת יש באמצע תקרת העלייה והארובות מכוונות זו למעלה מזו בין שיש בארובות פותח טפח בין שאין בהן פותח טפח וטומאה בבית כנגד הארובות טהור והשאר טמא היתה טומאה כנגד ארובות הרי הבית כולו טהור היו בארובות פותח טפח והטומאה בין תחת תקרת הבית בין כנגד ארובות ונתן דבר שהוא מקבל טומאה בין למעלה מארובת הבית בין למעלה מארובת העלייה הכל טמא שאין דבר טמא חוצץ נתן דבר שאינו מקבל טומאה על ארובת הבית הבית טמא והעלייה טהורה נתנו על ארובת העלייה הבית והעלייה טמאים וכנגדו מלמעלה ולשמים טהור אין בארובות פותח טפח והטומאה תחת תקרת הבית ונתן בין דבר המקבל טומאה ובין דבר שאינו מקבל טומאה בין על ארובת הבית בין על ארובת העלייה אין טמא אלא הבית שאין טומאה יוצאת לעלייה בפחות מטפח היתה הטומאה כנגד ארובות ונתן דבר שהוא מקבל טומאה בין למעלן בין למטן הבית והעלייה טמאין שהרי עירב את הטומאה נתן דבר שאינו מקבל טומאה בין למעלן בין למטן אינו טמא אלא הבית וכל אלו הדינין בעושה ארובה אבל תקרה שנפחתה מאיליה שיעורה מלא אגרוף כמו שביארנו:
4
The following laws apply when one opens a ceiling to make an aperture in the roof of a house so that the leg of a bed can be inserted into it and the leg of the bed closes the aperture. If the aperture comprises a handbreadth by a handbreadth of open space and there is impurity in the house, the loft is also impure, because an k'li that can contract ritual impurity does not intervene. If it does not comprise a handbreadth by a handbreadth, the loft is pure, and the foot of the bed that extends below is impure, like ank'li that hangs over impurity. If, however, a roof is opened as a matter of course, the measure which conveys ritual impurity is the full size of a rafter, as we explained.
ד
הפוחת את המעזיבה עד שעשה ארובה בתוך תקרת הבית כדי שתכנס בה רגל הערש והיתה רגל הערש סותמת את הארובה אם יש בה פותח טפח וטומאה בבית אף העלייה טמאה שאין כלי המקבל טומאה חוצץ ואם אין בה פותח טפח העלייה טהורה והרגל שלמטה טמאה ככלים המאהילים נפחתה המעזיבה מאיליה שיעורה מלא אגרוף כמו שביארנו:
5
The following laws apply when there is an aperture in the roof of a house and there is an earthenware pot placed on the earth directly aligned with the aperture so that if it was lifted up, it would be able to be lifted through the aperture without leaving any space at all. If there was impurity beneath the pot, flush between it and the earth, or there was impurity inside the pot, or on its outer surface, the impurity pierces through and ascends and pierces through and descends and only objects that are directly above it or below it are impure. The remainder of the house is pure in its entirety.
If the pot was a handbreadth above the ground and there was impurity under it or under the roof of the house, the house is impure in its entirety and whatever is under the pot is impure, because it serves as a shelter. The inner space of the pot are pure, because an earthenware container cannot become impure from its outer surface and the open space of the pot is under the open space of the world at large. If there is an k'li in it If the impurity is in the pot
If the pot was under the aperture and the aperture was greater than the pot to the extent that if the pot was lifted up there would be an open space of more than a handbreadth by a handbreadth between it and the edge of the aperture, even if the pot is a handbreadth above the ground and there is impurity in it, on its outer surface, or below it, the house is pure.
The following laws apply when the pot was placed next to the doorstep of a house in a way that if lifted up, a handbreadth of the space of its opening will be within the outer border of the lintel. If the impurity was flush under the pot, If the pot was a handbreadth above the ground and the impurity was under it or in the house, the area under it and the house are impure, because it is all considered as one structure and its inner space and outer surface are pure. If there was impurity in it and there was impurity below it, only the area below the pot is impure, the house, by contrast, is pure.
ה
ארובה שבתוך תקרת הבית וקדרה מונחת על הארץ ומכוונת כנגד ארובה שאם תעלה תצא בצמצום מן הארובה והיתה טומאה תחת הקדרה רצוצה בינה ובין הארץ או שהיתה הטומאה בתוך הקדרה או על גבה טומאה בוקעת ועולה בוקעת ויורדת ואין טמא אלא כנגדה והבית כולו טהור היתה הקדרה גבוהה מן הארץ טפח וטומאה תחתיה או תחת תקרת הבית הבית כולו טמא ותחת הקדרה טמא שהרי הוא אהל אבל תוך הקדרה וגבה טהור שאין כלי חרש מטמא מגבו והרי אויר הקדרה גלוי לאוירו אם היה כלי בתוכה או למעלה על גבה טהור היתה טומאה בתוכה או על גבה הבית כולו טהור שהרי הטומאה כנגד ארובה בלבד היתה הקדרה תחת הארובה והארובה גדולה מן הקדרה שאם תעלה הקדרה ותצא מן הארובה נמצא בינה ובין שפתי הארובה פותח טפח אף על פי שהקדרה גבוהה מן הארץ טפח וטומאה בתוכה או על גבה או תחתיה הבית טהור היתה הקדרה מונחת בצד אסקופת הבית שאם תעלה נמצא ממנה פותח טפח לפנים מן המשקוף והיתה טומאה רצוצה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית תחתיה והבית טמא שהכל אהל אחד ותוכה וגבה טהור היתה הטומאה בתוכה או על גבה הבית טמא מפני שהיא נוגעת במשקוף טפח וכן תחתיה טמא מפני שהטומאה יוצאה לתחתיה מן הבית שהכל אהל אחד לפיכך אם לא היתה נוגעת במשקוף בפותח טפח או שהיתה בצד המשקוף וטומאה תחתיה אין טמא אלא תחתיה אבל הבית טהור:
6
The following laws apply when there are beams of a house and loft without a ceiling over them stretching from one side of a structure to another. If the beams of the house and the loft are aligned one beam directly over the other, the empty space between them is aligned one over the other, the width of a beam is a handbreadth, the width of the empty space is a handbreadth and there is impurity beneath one of the beams, only the area beneath it is impure. If the impurity was between the lower beam and the upper beam, only the space between them is impure. If the impurity was on top of an upper beam, the space above it until the heavens is impure.
If the upper beams were aligned above the empty space between the lower beams and there was impurity below one of them, the area beneath all of them is impure. If the impurity was on top of an upper beam, the space above it until the heavens is impure.
If the beams were not a handbreadth wide, whether they were aligned one above the other or whether the upper ones were aligned above the space between the lower ones, were impurity to be beneath them, between them, or on top of them, the impurity pierces through and ascends and pierces through and descends, and it imparts impurity only to entities under it or over it. The rationale is that any impurity that is not under a covering that is a handbreadth wide and a handbreadth high is considered as "flush."
When the roof and the walls of a building are split into halves and there was impurity in the outer portion where the entrance was, thekeilim in the inner portion are all pure. Different laws apply when there was impurity in the inner portion. If the split was as wide as a plumb line, the keilim in the outer portion are pure. If the the split was less than this, they are impure.
ו
קורות הבית והעלייה שאין עליהם מעזיבה והן מכוונות קורה כנגד קורה ואויר כנגד אויר ובכל קורה מהן פותח טפח וביניהן אויר פותח טפח וטומאה תחת אחת מהן תחתיה בלבד טמא היתה הטומאה בין התחתונה לעליונה בין שתיהן בלבד טמא היתה הטומאה על גבי העליונה כנגדו עד לרקיע טמא היו הקורות העליונות מכוונות כנגד האויר שבין הקורות התחתונות וטומאה תחת אחת מהן תחת כולם טמאה היתה הטומאה ע"ג קורה העליונה כנגד הטומאה עד לרקיע טמא אין בקורות פותח טפח בין שהיו מכוונות זה ע"ג זו ובין שהיו העליונות כנגד אויר התחתונות והיתה הטומאה תחתיהן או ביניהן או על גביהן טומאה בוקעת ועולה בוקעת ויורדת ואינה מטמאה אלא כנגדה בלבד לפי שכל טומא' שאינה תחת פותח טפח ברום טפח הרי היא כרצוצה בית שנסדק גגו וכתליו ונעשה שני חלקים והיתה הטומאה בחציו החיצון שהפתח בו הכלים שבחציו הפנימי כולם טהורין היתה טומאה בחציו הפנימי אם היה רוחב הסדק כחוט המשקולת כלים שבחציו החיצון טהורין ואם היה פחות מכאן הרי הן טמאין:
7
When an exedra was split and there was impurity in one side, the keilim on the other side are pure. For it is like two tents next to each other with space in between them, for the split runs across the entire exedra.
If he placed his foot or a reed above, over the crack, he joins the impurity to the other side of the exedra. If one placed a reed, or even a large k'li, on the earth, directly under the crack, it does not join the impurity unless the k'li is under the crack and is a handbreadth high.
If a person was lying on the ground below the crack, he joins the impurity to the other side. The rationale is that a person is hollow and his upper portion can be considered as a tent that is a handbreadth high. Similarly, if there were folded garments placed on the ground, one on top of the other and the upper one was a handbreadth above the ground, it joins the impurity to the other side. All of the garments below it are considered as garments that are under a tent.
ז
אכסדרה שנסדקה וטומאה בצד אחד הכלים שבצד השני טהורין שהרי היא שני אהלים זה בצד זה ואויר ביניהן שהרי הסדק בכל התקרה נתן רגלו או קנה מלמעלה על הסדק עירב את הטומאה נתן את הקנה בארץ כנגד הסדק ואפילו כלי גדול אינו מערב את הטומאה עד שיהיה גבוה טפח תחת הסדק היה אדם מוטל על הארץ תחת הסדק מערב את הטומאה שאדם חלול הוא והצד העליון הרי הוא כאהל שיש בו גובה טפח וכן אם היו תחת הסדק כלים מקופלין מונחין על הארץ זה על גב זה והיה העליון גבוה מעל הארץ טפח עירב את הטומאה וכל הכלים שלמטה ממנו הרי הן ככלים שתחת האהל:
• Rambam - 3 Chapters: Chovel uMazzik Chovel uMazzik - Chapter Four, Chovel uMazzik Chovel uMazzik - Chapter Five, Chovel uMazzik Chovel uMazzik - Chapter Six
• Chovel uMazzik - Chapter Four
1
A person who strikes a woman and causes her to miscarry is liable, even if her injury was caused unintentionally. He must compensate the woman's husband for the value of the fetus, and the woman for the injury and the pain.
א
הנוגף את האשה ויצאו ילדיה אע"פ שלא נתכוון חייב לשלם דמי ולדות לבעל ונזק וצער לאשה:
2
How is the payment for the fetus assessed? We evaluate how much the woman would be worth before she gave birth, and how much she would be worth had she given birth. The difference between these two figures should be given to her husband.
If her husband died after she miscarried, the assessment should be given to his heirs. If a woman was struck after her husband died and she miscarried, the assessment for the fetus should also be given to the woman.
ב
וכיצד משערין דמי ולדות. שמין האשה כמה היתה יפה עד שלא ילדה וכמה היא יפה משילדה ונותנין לבעל. אם מת הבעל נותנין ליורשים. ואם נגפה אחר מיתת הבעל נותנין אף
3
If the woman who miscarries was married to a convert, and a person injures her during the convert's lifetime, he must pay the assessment for the fetus to the husband. If the convert dies without leaving any heirs, he is not liable. If the woman is injured after the convert dies, she acquires the right to the assessment for the fetus.
ג
היתה נשואה לגר וחבל בה בחיי הגר נותן דמי ולדות לבעל. מת הגר פטור. ואם חבל בה אחר מיתת הגר זכתה היא בדמי ולדות:
4
If the woman was a maidservant or a gentile at the time of conception, and was freed or converted before the accident took place, the assessment for the fetus belongs to her.
ד
היתה [א] שפחה או עכו"ם בשעת הריון ובשעת נגיפה נשתחררה או נתגיירה הרי דמי הולדות שלה:
5
When a person strikes a woman, and she miscarries and dies, he is not liable for payment, even if he struck her unintentionally.This law is derived as follows. Exodus 21:22 states: "If there will not be a fatal injury, he must certainly be punished financially." Thus, we see that Scripture did not distinguish between unintentional and intentional conduct with regard to an act punishable by execution by the court, and freed the perpetrator from financial liability in all instances.
ה
הנוגף את האשה ויצאו ילדיה ומתה אע"פ שהיה שוגג הרי זה פטור מן התשלומין ואינו משלם כלום. שנאמר ולא יהיה אסון ענוש יענש. לא חילק הכתוב בין שוגג למזיד בדבר שיש בו מיתת בית דין לפוטרו מן התשלומין:
6
When does the above apply? When the person intended to strike the woman. When, however, he intended to strike his colleague, but instead struck the woman - although she died - since he killed her without intention, this is considered a matter that does not involve capital punishment, and he is liable for the assessment for the fetus.
ו
במה דברים אמורים כשנתכוון לאשה. אבל אם נתכוון לחבירו ונגף את האשה אע"פ שמתה הואיל והמיתה בלא כוונה הרי זה כדבר שאין בו מיתת בית דין ומשלם
7
A person who strikes his father or his mother, but does not draw blood, is liable to pay the five assessments. If, however, he drew blood while striking his parents or injured a colleague on the Sabbath - even if he did so unintentionally - he is not liable for a financial penalty, because these sins are punishable by execution by the court. And as we explained, Scripture did not distinguish between unintentional and intentional conduct with regard to an act punishable by execution by the court, and freed the perpetrator from financial liability in all instances.
ז
המכה אביו ואמו ב ולא עשה בהן חבורה חייב בחמשה דברים. אבל אם עשה בהם חבורה או שחבל בחבירו בשבת אפילו היה שוגג פטור מן התשלומין מפני שהוא עון מיתת בית דין וכבר ביארנו שלא חילק הכתוב בדבר שיש בו מיתת בית דין בין שוגג למזיד לפוטרו מן התשלומין:
8
With regard to causing injury on the Sabbath, one might ask: "A person who causes injury is considered to be performing destructive activity, and one who performs destructive activity on the Sabbath is not liable for execution. Why then is the person who causes injury considered to be transgressing a sin punishable by execution by the court?"
The resolution is: since the person is satisfying his evil inclination by injuring his colleague, he is considered to be performing constructive activity. Thus, he is performing an act that is punishable by execution. Therefore, he is not liable for a financial penalty.
ח
והלא החובל מקלקל הוא וכל המקלקלין בשבת פטורין מן המיתה ולמה נחשוב זה החובל עון שיש בו מיתת בית דין. הואיל ועשה נחת רוח ליצרו הרע בעת שחבל בחבירו הרי הוא כמתקן ונמצא עון מיתה לפיכך פטור מתשלומין:
9
When a person injures a colleague on Yom Kippur, he is liable to pay financial compensation, even though he did so intentionally.
This is the halachah although he transgressed a sin that is punishable by lashes. Generally, whenever a deed that a person commits obligates the person to receive lashes and pay a financial penalty, he should be lashed and is not required to pay a financial penalty, for a person is never obligated for both lashes and a financial penalty. Although this is the general rule, an exception is made with regard to a person who injures a colleague. For the Torah specifically stated that a person who injures a colleague should pay compensation, as Exodus 21:19 states: "He shall pay unemployment compensation."
ט
החובל בחבירו ביום הכפורים אפילו במזיד חייב בתשלומין. אע"פ שעבר עבירה שהוא חייב עליה מלקות. והלא כל המחוייב מלקות ותשלומין לוקה ואינו משלם שאין אדם לוקה ומשלם. כך הם הדברים בכל חוץ מחובל בחבירו שהוא משלם שהרי בפירוש רבתה תורה חובל בחבירו לתשלומין שנאמר רק שבתו יתן:
10
A person who injures a Canaanite servant whom he owns is not liable for any penalty. If he injures a Hebrew servant whom he owns, he is liable for all the assessments, with the exception of unemployment compensation.
When a person injures a Canaanite servant belonging to a colleague, the owner of the injured servant receives the five assessments. Even if he gave him powerful medication that caused the servant pain but healed him quickly, the owner is entitled to payment for all medical expenses.
י
החובל בעבד כנעני שלו פטור. חבל בעבד עברי שלו חייב בכולן חוץ מן השבת. החובל בעבד כנעני של חבירו רבו של עבד נוטל חמשה דברים ואפילו ציערו בסם ונתרפא במהרה הרי כל רפואתו לרבו:
11
Whenever a servant has been freed, but his bill of release has not been given to him yet, the penalty granted to the owner if the servant is killed by an ox is not paid because of him. If others injure him, he cannot collect the money for himself, because he is not a totally free man yet. Nor may his owner collect that money, because he no longer owns him.
For this reason, if an owner knocks out one of his servant's teeth, and then blinds his eye, he must free him because of his tooth, but he is not required to pay him because of the eye. If, however, the servant seizes the assessment that would be due him, it is not expropriated from him.
יא
כל עבד שיצא לחירות ועדיין לא הגיע גט שחרור לידו אין לו קנס. ואחרים שחבלו בו אינו יכול להוציא מהן לעצמו שעדיין לא גמר שחרורו. ולא האדון יכול להוציא מהן שהרי לא
12
When a servant has been half-freed, he must work for his master one day, and may work for himself the next day.34
The following rules apply if such a servant was embarrassed by a person, or one caused him pain, or he was gored by an ox, or the like. If this took place on the day on which he must work for his master, the master is entitled to the payment. If this took place on the day when he works for himself, he is entitled to the payment.
יב
מי שחציו עבד וחציו בן חורין שביישו אדם או ציערו או שנגחו שור וכיוצא באלו. אם אירעו זה ביום של רבו לרבו ביום של עצמו לעצמו:
13
When a person injures a Hebrew servant belonging to another person, he is liable for all five assessments. Land should be purchased with the money, and the servant's master is entitled to the profits. When the servant is freed, the land is released from his owner's control.
If the servant was injured in a way that does not impair his work at all - e.g., the tip of his ear or the tip of his nose was cut off - the entire payment should be given to the servant, and his owner is not entitled to the benefit.
יג
החובל בעבד עברי של חבירו חייב בחמשה דברים וילקח בהן קרקע ורבו אוכל פירותיה. ולכשיצא העבד לחירות יצא השדה מתחת רבו. הזיקו היזק שאינו מעכב מלאכה כלל כגון שקטע ראש אזנו או ראש חוטמו הכל לעבד ואין לרבו בהן פירות:
14
The following rules apply when a person injures a girl below the age of majority who is not his own daughter. If the injuries reduce the money her father would receive for consecrating her, the assessment should be given to her father. Similarly, the unemployment assessment should be given to her father, for her wages belong to him, and the money received for selling her as a servant belongs to him.
The assessments for pain, embarrassment and medical attention, by contrast, belong to the girl herself. Similarly, if the injuries do not reduce the money he would receive for consecrating her, the assessment should be given to [the daughter.
When a person injures his own daughter, he must pay her only the assessments for pain, medical attention and embarrassment.
יד
החובל בבת קטנה של אחרים אם נזק הפוחת אותה מכספה הוא הרי הוא של אב. וכן שבתה של אב שהרי מעשה ידיה וכסף מכירתה של אביה הוא. אבל צער ובושת וריפוי הרי הוא שלה. וכן נזק שאינה פוחתה מכספה הרי הוא שלה. וכן החובל בבתו משלם צער
15
The following rules apply when a person injures a married woman. The unemployment benefits and medical assessment should be given to her husband. With regard to shame and damages, the rules are: If the damage is plainly evident - e.g., he injured the woman's face, her neck, her hands or her arms - a third is given to her, and two thirds are given to her husband. If the damages are in concealed places, a third is given to her husband, and two thirds are given to her.
The assessment for the husband should be given to him immediately. The assessment for the woman should be used to purchase land, from which the husband is entitled to the profits.
טו
החובל באשת איש השבת והריפוי לבעלה והצער שלה. והבושת והנזק אם בגלוי הוא כגון שחבל בפניה ובצוארה או בידיה וזרועותיה השליש שלה ושני שלישים לבעל. ואם בסתר הוא הנזק השליש לבעל ושני שלישים לאשה. של בעל נותנין לו מיד ושל אשה ילקח בהן קרקע והבעל אוכל פירות:
16
When does the above apply? When others injured her. When, however, a husband injures his wife, he is required to pay her the entire assessment for the damages, the embarrassment and the pain. This money is hers entirely. The husband has no rights to the profits. If she desires to give the money to another person, she may. This is the ruling rendered by the geonim. The husband must pay for her medical expenses, as he pays for all her other medical expenses.
טז
במה דברים אמורים כשחבלו בה אחרים [ב] אבל הבעל שחבל באשתו חייב לשלם לה מיד כל הנזק וכל הבושת והצער והכל שלה ואין לבעל בהן פירות ואם רצתה ליתן הדמים לאחר נותנת וכזה הורו הגאונים. והבעל מרפא אותה כדרך
17
When a person injures his wife through sexual intercourse, he is liable for the damages.
יז
והמזיק אשתו בתשמיש המטה חייב בנזקיה:
18
The following rules apply when a woman injures her husband. In a case where he had added an amount above the minimum to her marriage contract, if the husband desires, we require her to sell the right to this additional amount to her husband for the price she would receive for it, and her husband is entitled to collect the damages from these funds. If he desires, he may divorce her and collect the damages from the entire sum of the money due her by virtue of her ketubah.
If he had not added an amount above the minimum to her marriage contract, she may not sell him the rights to the money due her by virtue of her ketubah itself, for it is forbidden for a person to remain married to a woman for one moment without a marriage contract. Thus, if the husband desires, he may have a promissory note written obligating her to pay for the damages, or he may divorce her and collect the amount due him from the money due her by virtue of her ketubah.
יח
האשה שחבלה בבעלה אם היה תוספת בכתובתה מחייבין אותה למכור התוספת לבעלה בטובת הנאה וגובה ממנה אם רצה הבעל. ואם רצה לגרשה ולגבות מן הכל גובה. ואם לא היה לה תוספת אינה יכולה למכור לו עיקר כתובתה. שאסור לו לאדם לשהות את אשתו שעה אחת בלא כתובה כדי שלא תהא קלה בעיניו להוציאה. אלא אם רצה הבעל כותב עליה שטר בדמי חבלו או מגרשה ונוטל מכתובתה הראוי לו:
19
The following rules apply when a person injures his sons who have attained majority. If they are not dependent on him for their livelihood, he must pay them the damages immediately. If they are below the age of majority, he should purchase land for them with the money due them for the damages,and they are entitled to the benefits. The same rules apply if they are injured by others.
If a father injures sons who are dependent on him for their livelihood, he is not liable. This applies whether or not they are above majority. If others injure them, the person who causes the injury must compensate them immediately if they are above majority. If they are below majority, the damages should be used to purchase landed property. They are entitled to its profits until they reach majority at which time the property becomes theirs without limitation.
יט
החובל בבניו הגדולים אם אין סומכין על שלחנו נותן להם מיד. והקטנים ילקח בהן קרקע בנזקן והן אוכלין פירותיו וכן הדין באחרים שחבלו בהן. ואם היו סמוכין על שלחנו וחבל בהן פטור בין שהיו גדולים בין שהיו קטנים. ואם חבלו בהן אחרים בגדולים יתן להם מיד ובקטנים ילקח בהן קרקע והן אוכלין פירותיה
20
An encounter with a deaf mute, a mentally incompetent individual or a minor is undesirable. For if a person injures them, he is liable, but if they injure another person, they are not.
Even if the deaf mute gains the ability to speak and hear, the mentally incompetent person attains competency, and the minor comes of age, they are not obligated to pay for injuries they caused previously. For at the time they caused the injuries, they were not fully mentally competent.
כ
חרש שוטה וקטן פגיעתן רעה החובל בהן חייב והן שחבלו באחרים פטורין. אע"פ שנתפתח החרש ונשתפה השוטה והגדיל הקטן אינם חייבין לשלם שבשעה שחבלו בהן לא היו בני דעת:
21
An encounter with a servant or a married woman is undesirable. For if a person injures them, he is liable, but if they injure another person, they are not liable to pay immediately.
They must, however, pay afterwards - i.e., if the woman is divorced or if her husband dies and if the servant is freed. They are held responsible because they are mentally competent. They are considered as a creditor who has no resources with which to pay, and who is thus held liable with regard to damages if he becomes wealthy.
כא
העבד והאשה פגיעתן רעה החובל בהן חייב והן שחבלו באחרים פטורין. אבל משלמין לאחר זמן אם נתגרשה האשה או מת בעלה או נשתחרר העבד. שהרי בני דעה הן והרי הן כבעל חוב שאין לו מה יגבה שאם העשיר חייב לשלם:
22
A servant belonging to a man is considered as his own person, and an animal as one of his possessions.
What is implied? If a person places a burning coal on the heart of a servant belonging to a colleague and causes him to die, or if he pushes him into the sea or into a fire from which the servant could ascend, but the servant fails to do so and died instead, the person who caused his death is not obligated to pay financial compensation. If, however, he does this to an animal belonging to a colleague, it would be considered as if he had placed a coal on a garment and burned it, in which case he would be liable for damages. Similar laws apply in all analogous situations.
כב
עבדו של אדם כגופו ובהמתו כממונו. כיצד הרי
Chovel uMazzik - Chapter Five
1
It is forbidden for a person to injure anyone, neither his own self nor another person. Not only a person who causes an injury, but anyone who strikes in strife an upright Jewish person, whether a minor or an adult, whether a man or a woman, violates a negative commandment, as Deuteronomy 25:3 states: "Do not continue... to flog him." One may conclude that if the Torah adjures us against adding to the blows due a sinner, surely this prohibition applies with regard to striking a righteous person.
א
אסור לאדם לחבול בין בעצמו בין בחבירו. ולא החובל בלבד אלא כל המכה אדם כשר מישראל בין קטן בין גדול בין איש בין אשה דרך *נציון הרי זה עובר בלא תעשה שנאמר לא יוסיף להכותו אם הזהירה תורה מלהוסיף בהכאת החוטא קל וחומר למכה את הצדיק:
2
It is even forbidden to raise up one's hand against a colleague. Whoever raises a hand against a colleague, even though he does not hit him, is considered to be a wicked person.
ב
אפילו להגביה ידו על חבירו אסור וכל המגביה ידו על חבירו אע"פ שלא הכהו הרי זה [א] רשע:
3
When a person strikes a colleague with a blow that does not warrant a p'rutah to be paid in recompense, he should receive lashes. For there is no financial penalty to be exacted for transgression of this negative commandment.
Even if a person strikes a servant belonging to a colleague with a blow that does not warrant a p'rutah to be paid in recompense, he should receive lashes. This penalty is required because a servant is obligated to perform certain mitzvot.
If a gentile strikes a Jew, he deserves capital punishment, as implied by Exodus 2:12): "He turned to and fro... and struck the Egyptian."
ג
המכה את חבירו הכאה שאין בה שוה פרוטה לוקה שהרי אין כאן תשלומין כדי שיהיה לאו זה ניתן לתשלומין. ואפילו הכה עבד חבירו הכאה שאין בה שוה פרוטה לוקה שהרי ישנו במקצת מצות. ועכו"ם שהכה את ישראל חייב מיתה שנאמר ויפן כה וכה ויך את המצרי:
4
Our Sages imposed a penalty on foolish and violent men, and gave a person who was injured [the following privilege. His word is accepted when he takes an oath while holding a sacred article that another person caused him such and such an injury, and he is awarded the appropriate damages. This applies provided there are witnesses.
What is implied? Two people testify that the injured person entered the domain of the accused whole and left after being injured, but they did not see the injury being inflicted. Although the accused claims not to have inflicted the injury, since the injured person claims that he did, the injured person is given the prerogative of taking an oath and collecting the money due.
ד
קנס קנסו חכמים לאלו השוטים בעלי זרוע שיהא הנחבל נאמן ונשבע בנקיטת חפץ שזה חבל בו חבל זה ונוטל מה שראוי לו. והוא שיהיו שם עדים. כיצד היו שני עדים מעידין אותו שנכנס לתוך ידו שלם ויצא חבול ולא ראוהו בעת שחבל בו והוא אומר לא חבלתי והלה אומר אתה חבלת בי הרי זה נשבע ונוטל:
5
When does the above apply? When the injury was located in a place where the person could have inflicted it upon himself, or a third person was there whom the injured person could have instructed to strike him to implicate the accused. If, however, a third party was not present, and the injury was in a place that the injured could not have inflicted upon himself - e.g., he was bitten between his shoulders and the like - he may collect the appropriate payment without an oath.
ה
במה דברים אמורים כשהיתה המכה במקום שאפשר לו להכות בעצמו או שהיה עמהם שלישי שאפשר שזה הנחבל אמר לו לחבול בו ולהתרעם על אחר. אבל אם אין עמהם אחר והיתה המכה במקום שאינו יכול לעשות בעצמו כגון שהיתה נשיכה בין כתפיו וכיוצא בזה הרי זה נוטל בלא שבועה:
6
If the person who caused the injury admits causing it, he is liable to pay all five assessments. For there are witnesses that the injured person entered the accused's domain of sound body at the time of the quarrel and departed with an injury.
If, however, there are no witnesses there at all, the injured person states: "This person injured me," and the accused admits doing so, he is not liable for the assessments for damages and the pain. He is, however, liable for the assessments for unemployment, embarrassment and medical attention, because of his own admission.
For this reason, if he denies causing the injury, he can free himself of liability by taking a Rabbinic oath.
ו
הודה החובל שהוא חבל משלם חמשה דברים שהרי העדים היו שם שנכנס לתוך ידו שלם בשעת המריבה ויצא חבול. אבל אם לא היו שם עדים כלל הוא אומר חבלת בי והודה מעצמו פטור מן הנזק ומן הצער וחייב בשבת [ב] ובבושת ובריפוי על פי עצמו. לפיכך אם כפר ואמר לא חבלתי נשבע שבועת היסת:
7
Why should a person pay these three assessments on the basis of his own admission? The assessments for unemployment and medical attention represent a financial obligation and are not considered to be k'nasot. For if he does not reimburse the injured person for them, he will have caused him to forfeit the money he spent on medical treatment and the money he lost through unemployment.
And with regard to embarrassment, it was when he admitted before the court that he caused the injury, that he brought about the embarrassment. For when an injury is caused in private, a person is not caused any embarrassment. It is his admission before the court that embarrasses him.
ז
ולמה משלם אדם שלשה דברים אלו על פי עצמו. שהשבת והריפוי ממון הוא ולא קנס. שאם לא יתן לו הרי חסרו ממון שהוא מתרפא בו ובטל ממלאכתו. והבושת לא הגיעה לו אלא בשעה שהודה בפנינו שהוא חבל בו. שהנחבל שלא חבל בו [בפני] אדם אין לו בושת והודאתו בבית דין היא
8
From this one can conclude that there is no difference with regard to the embarrassment assessment, whether that assessment is due him because he caused the person to be embarrassed in the presence of others, or it is due him because he made an acknowledgement in the presence of others of the embarrassment he caused. Therefore, a person is liable for an embarrassment assessment because of his own statements.
ח
נמצאת למד שאין הפרש בבושת בין בושת המגיע לו אם חבל בו בפני אחרים ובין בושת המגיע לו בעת שהודה בפני אחרים שחבל בו. לפיכך משלם אדם בושת על פי עצמו:
9
A person who damages a colleague's property cannot be compared to one who injures his physical person. When a person who damages a colleague's property pays him what he is obligated to pay him, he receives atonement. In contrast, when a person injures a colleague's physical person, paying him the five assessments is not alone sufficient to generate atonement. Even if the person who caused the injury sacrifices all the rams of Nevayot, he cannot generate atonement, nor is his sin forgiven until he asks the person who was injured to forgive him.
ט
אינו דומה מזיק חבירו בגופו למזיק ממונו. שהמזיק ממון חבירו כיון ששלם מה שהוא חייב לשלם נתכפר לו. אבל חבל בחבירו אע"פ שנתן לו חמשה דברים אין מתכפר לו. ואפילו הקריב כל אילי נביות אינו מתכפר לו ולא נמחל עונו עד שיבקש מן הנחבל וימחול לו:
10
It is forbidden for the person who suffered the injury to be cruel and not to forgive the one who caused the injury. This is not the course of behavior for a descendant of Israel.
Instead, since the person who caused the injury asks and pleads of him for forgiveness once or twice, and he knows that he has repented from his sin and regrets his evil deeds, he should forgive him. Whoever hastens to grant forgiveness is praiseworthy and is regarded favorably by the Sages.
י
ואסור לנחבל א להיות אכזרי ולא ימחול אין זו דרך זרע ישראל אלא כיון שבקש ממנו החובל ונתחנן לו פעם ראשונה ושניה וידע שהוא שב מחטאו וניחם על רעתו ימחול לו. וכל הממהר למחול הרי הוא משובח ורוח חכמים נוחה הימנו:
11
There is another difference between the damages to an individual's physical person and to his property. If a person tells a colleague: "Blind my eye..." or "Cut off my arm, and you will not be liable," he is liable for the five assessments. The rationale is that it is well known that a person does not genuinely desire this.
When, by contrast, a person tells a colleague: "Tear my garment..." or "Break my jug, and you will not be liable," he is not liable. If, however, he did permit him to damage his property, but did not stipulate that he would not be liable, he is obligated to pay for the damages.
יא
ועוד יש הפרש בין נזקי גופו לנזקי ממונו. שהאומר לחבירו סמא את עיני קטע את ידי על מנת שאתה פטור הרי זה חייב בחמשה דברים שהדבר ידוע שאין אדם רוצה בכך. אבל האומר לחבירו קרע את כסותי שבר את כדי על מנת שאתה פטור הרי [ד] זה פטור. ואם לא אמר לו על מנת שאתה פטור הרי זה [ה] חייב לשלם אף על פי שהרשהו להשחית:
12
When does the above apply? When first the person entrusted the articles to the person who destroyed them as a watchman - i.e., he borrowed them or was entrusted with them for safekeeping. In such a situation, if the owner told the watchman to break it or rip it, and the watchman did so, the watchman is liable to pay for the damages, unless the owner explicitly stipulated that the watchman would not be held liable.
When, however, the owner of an article tells a colleague: "Take this utensil and break it," "Take this garment and rip it," if the other person follows the instructions he was given, he is not liable.
יב
במה דברים אמורים כשבאו הכלים לידו תחילה בתורת שמירה. כגון שהיו שאולין או מופקדין אצלו ואמר לו שבר וקרע ועשה כן חייב לשלם עד שיאמר לו על מנת שאתה פטור. אבל אם אמר לו קח כלי זה ושברו. בגד זה וקרעו. ועשה כן הרי זה פטור:
13
When a person tells a colleague: "Break a utensil belonging to so and so, and you will not be liable," and the listener follows these instructions, the listener is liable financially. It is as if he told him: "Blind so-and-so's eye, and you will not be liable."
Although the person who caused the damages is liable to pay, the person who gave him the instructions is considered to be his partner in the transgression and a wicked person. For he caused a blind man to stumble, and supported a person who committed a transgression.
יג
האומר לחבירו שבר כליו של פלוני על מנת שאתה פטור ועשה הרי זה חייב לשלם. וכאילו אמר לו סמא עינו של פלוני על מנת שאתה פטור. ואע"פ שהעושה הוא חייב לשלם. הרי זה האומר לו שותפו בעון ורשע הוא. שהרי הכשיל עור וחיזק ידי עוברי עבירה:
Chovel uMazzik - Chapter Six
1
A person who damages property belonging to a colleague is obligated to pay the full extent of the damages. Regardless of whether he did so unintentionally or because of forces beyond his control, it is considered as if he had acted intentionally.
What is implied? If a person fell off a roof and broke utensils, or tripped while he was walking, fell on a utensil and broke it, he is liable to pay the full extent of the damages. This is implied byLeviticus 24:21, which states: "A person who strikes an animal will pay for the damages," without distinguishing between an intentional and unintentional blow.
א
המזיק ממון חבירו חייב לשלם נזק שלם בין שהיה שוגג בין שהיה אנוס הרי הוא כמזיד. כיצד נפל מן הגג ושבר את הכלים או שנתקל כשהוא מהלך ונפל על הכלי ושברו חייב נזק שלם. שנאמר ומכה בהמה ישלמנה לא חילק הכתוב בין שוגג למזיד:
2
The same laws i.e., that the person who caused the damage should pay for it, as indicated by the proof-text apply whether one kills an animal belonging to a colleague, breaks his utensils, tears his garments or cuts down crops or trees he planted.
ב
ואחד ההורג בהמתו של חבירו או השובר כליו או הקורע בגדיו או קוצץ נטיעותיו הכל דין אחד הוא:
3
When does the above apply? When the damage is done in a domain belonging to the person whose possessions were damaged. If the damage was done in a domain belonging to the person who caused the damage, he is not required to pay unless he purposely caused the damage. If he caused the damage unintentionally or due to forces beyond his control, he is not liable.
Similarly, if both of them were present in a domain belonging to a third party with his permission - or without his permission - and one unintentionally damaged property belonging to the other, the person who caused the damage is not liable.
ג
במה דברים אמורים ברשות הניזק. אבל ברשות המזיק אינו חייב לשלם אלא אם הזיק בזדון אבל בשגגה או באונס פטור. וכן אם היו שניהן ברשות או שניהם שלא ברשות והזיק אחד מהן ממון חבירו
4
The following rules apply when a person was climbing a ladder and the rung of the ladder broke under him, and it fell and caused damage. If the rung was not tightly fit or it was not strong enough to bear the person's weight, he is liable. If it was tightly fit and strong enough to bear the person's weight, but it slipped from its place or rotted, the person is not liable. For this is an act of God. The same concepts apply in all analogous situations.
All the above applies if the damage takes place in the domain belonging to the person whose possessions were damaged. If the damage takes place in the domain belonging to the person who causes the damage, he is not liable unless he intentionally causes the damage, as explained above.
ד
היה עולה בסולם ונשמטה שליבה מתחתיו ונפלה והזיקה אם לא היתה מהודקת וחזקה חייב. היתה חזקה ומהודקת ונשמטה או שהתליעה הרי זה פטור שזו מכה בידי שמים היא
5
If another person filled a courtyard belonging to a colleague with jugs of wine and oil, the owner of the courtyard may enter and leave in an ordinary manner. If any of the jugs break when he enters or leaves, he is not liable for them. This applies even if the jugs were brought in with the permission of the owner of the courtyard, as long as the owner of the courtyard did not accept responsibility for watching them.
If, however, the owner of the courtyard broke the jugs intentionally, he is liable to pay for them. This applies even if the jugs were brought in without the permission of the owner of the courtyard.
ה
הרי שמילא חצר חבירו כדי יין ושמן אפילו הכניסם ברשות הואיל ולא קיבל עליו בעל החצר לשמור הרי זה נכנס ויוצא כדרכו וכל שישתבר מן הכדים בכניסתו וביציאתו הרי הוא
6
When one ox climbs on top of another ox with the intention of killing it in a domain belonging to the owner of the lower ox, and the owner of the lower ox pulls his ox away to save it, thus causing the upper ox to fall and die, the owner of the lower ox is not liable. This applies regardless of whether the ox that attacked was tam or mu'ad.
ו
שור שעלה על גבי שור להרגו ברשות המזיק שהוא בעל התחתון בין שהיה תם בין שהיה מועד ובא בעל התחתון ושמט את שורו להצילו ונפל עליון ומת הרי זה פטור:
7
The following rules apply when the owner of the lower ox pushes the upper ox, and it dies. If he could have pulled one ox away, so that the attacking ox would not be pushed violently, and he did not do so, he is liable. If he could not have pulled an ox away, he is not liable.
ז
דחפו לעליון ומת אם [א] היה יכול לשומטו ולא שמטו הרי זה חייב. ואם לא היה יכול לשומטו הרי זה פטור:
8
The following rules apply when two people were walking in the public domain. If one approached carrying a jug, and the other approached carrying a beam, and the person's jug was broken by the other's beam, the owner of the beam is not liable. The rationale is that they both have permission to walk in this domain.
If the owner of the beam was walking ahead and the owner of the jug following afterwards, and the jug was broken on the beam,the owner of the beam is not liable. If the owner of the beam stood still to rest because of the weight of his burden, and the jug was broken on the beam, the owner of the beam is liable. If the owner of the beam warned the owner of the jug and told him to stand still, the owner of the beam is not liable.
If the owner of the beam stood still to adjust his burden, he is considered as if he is walking, and he is not liable. This applies even if he failed to warn the owner of the jug, for he is preoccupied with his own progress.
If the owner of the jug was walking ahead, and the owner of the beam following afterwards, and the jug was broken on the beam, the owner of the beam is liable. It is considered as if he broke the the jug intentionally with his hands. If the owner of the jug stood to rest, the owner of the beam is not liable. If, however, the owner of the jug warned the owner of the beam and told him to stand, the owner of the beam is liable. If the owner of the jug stood still to adjust his burden, the owner of the beam is liable, even if the owner of the jug did not warn him.
Similar principles apply if one person proceeds while carrying a lamp, and another comes carrying flax, or in other analogous situations.
ח
שנים שהיו מהלכין ברשות הרבים זה בא בחביתו וזה בא בקורתו ונשברה חביתו של זה בקורתו של זה פטור שלזה רשות להלך ולזה רשות להלך. היה בעל הקורה ראשון ובעל החבית אחרון ונשברה חבית בקורה פטור [ב] ואם עמד בעל הקורה לנוח מכובד משאו חייב ואם הזהיר לבעל החבית ואמר לו עמוד פטור. עמד לתקן משאו הרי הוא כמהלך ופטור. ואע"פ שלא הזהיר לבעל החבית שהוא טרוד בדרכו. היה בעל חבית ראשון ובעל קורה אחרון ונשברה חבית בקורה חייב שזה כמו ששברו בידו בכוונה ואם עמד בעל חבית לנוח פטור. ואם הזהיר לבעל הקורה ואמר לו עמוד הרי זה חייב ואם עמד לתקן משאו אע"פ שלא הזהיר לבעל הקורה הרי הוא חייב. וכן זה בא בנרו וזה בא בפשתנו וכן כל כיוצא בזה:
9
When two people were proceeding in the public domain, one of them was running and one was walking, and one was injured by the other unintentionally, the one who is running is liable, for he is departing from the norm.
If it was Friday afternoon, after sunset, when the collision took place, he is not liable. For he has permission to run at that time, so that the Sabbath will not enter when he is not ready to accept it. If both individuals were running, and one injured the other, neither is liable. This applies even on other days.
ט
שנים שהיו מהלכין ברשות הרבים אחד רץ ואחד מהלך והוזק אחד מהן בחבירו שלא בכוונה. זה הרץ חייב מפני שהוא משנה. ואם היה ערב שבת בין השמשות [ג] פטור מפני שברשות הוא רץ כדי שלא תכנס השבת והוא אינו פנוי. היו שניהם רצים והוזקו זה בזה שניהם פטורין ואפילו בשאר הימים:
10
There is no difference whether a person injures a colleague with his hand, injures him by throwing a stone or shooting an arrow, opens a current of water on a person or on utensils and damages him or them, or spits or sneezes and causes damage with his spittle or mucus while it is being propelled by his power. All of these are considered derivatives of damage that a person causes,and he is liable for all of them, as if he had caused the damage with his hands.
If, however, the spittle or the mucus came to rest on the ground, and afterwards a person slips on them, the person who spat or sneezed is liable as if it were a cistern. For every obstacle is considered a derivative of a cistern, as we have previously explained.
י
אחד המזיק בידו או שזרק אבן או ירה חץ והזיק בו או שפטר מים על חבירו או על הכלים והזיק או שרק או נע והזיק בכיחו וניעו בעת שהלכו מכחו הרי זה כמזיק בידו והם תולדות של אדם. אבל אם נח הרוק והכיח על הארץ ואחר כך נתקל בהן אדם הרי זה חייב משום בורו שכל תקלה תולדת בור היא כמו שביארנו:
11
When a blacksmith who was beating with a hammer on an anvil causes a spark to fly from beneath the hammer, and the spark causes damage, the blacksmith is liable. It is as if he threw a stone or an arrow.
Similarly, if a builder who is contracted to tear down a wall cracks the stones or causes other damage, he is liable. If he is tearing down one side of a wall, and the stones on the other side fall, he is not liable. If they fall because of his blows, he is liable. For this is considered like shooting arrows and causing damage.
יא
לוטש שהיה מכה בפטיש ויצא גץ מתחת הפטיש והזיק הרי זה חייב כמי שזרק אבן או חץ. ב וכן הבנאי שקבל עליו את הכותל לסותרו ושבר את האבנים או הזיק חייב. היה סותר מצד זה ונפל מצד אחר פטור. ואם מחמת המכה חייב שזה כזורק חץ והזיק בו הוא:
12
A person who holds under water an animal belonging to a colleague, or if an animal fell into water and he prevented it from ascending and thus caused it to die in the water, or if he left it in the sun and restricted its movement so that it could not find shade until the sun killed it - in all these, and in any analogous situations, the perpetrator of these acts is liable to pay for the animal's loss.
יב
הכובש בהמת חבירו במים או שנפלה ומנעה מלעלות עד שמתה במים. או שהניחה בחמה וצמצם עליה המקום כדי שלא תמצא צל עד שהרגתה החמה חייב לשלם. וכן כל כיוצא בזה:
13
If two people kill an animal together or break a utensil together, the damages are divided between them.
יג
שנים שהמיתו את הבהמה כאחת או שברו את הכלי כאחת משלשין ביניהן:
14
Our Sages ruled in the following manner concerning the liability in the situation to be described. Five people placed their five burdens on an animal and it did not die, and then a sixth person came and placed his burden upon it, and it did die. If the animal was walking while carrying the previous burdens, and it stood still and did not walk when the last person placed its burden upon it, the last person is liable.
If at the outset, the animal was not walking, the last person is not liable. If it is not known whether or not the animal was walking, all the six people should share the damages equally.
יד
חמשה שהניחו חמש חבילות על הבהמה ולא מתה ובא זה האחרון והניח חבילתו עליה ומתה. אם היתה מהלכת באותן החבילות ומשהוסיף זה חבילתו עמדה ולא הלכה האחרון חייב. ואם מתחלה לא היתה מהלכת האחרון פטור. ואם אין ידוע כולן משלמין בשוה:
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Similarly, if five people sat on a chair and it did not break, and then another person sat down upon it and it did break, the last person who sat down is liable. Although it was fit to break before he sat down, he is responsible, since he caused it to break sooner. For the others could say to him: "Had you not used it for support, we would have stood up before it broke."
If they all sat down at the same time, they are all liable. The same rules apply in other analogous situations.
טו
וכן חמשה שישבו על הכסא ולא נשבר ובא אחרון וישב עליו ונשבר אע"פ שהיה ראוי להשבר בהן קודם שישב הואיל וקירב את שבירתו [ד] האחרון חייב. שהרי אומרים לו אילו לא נסמכת עלינו היינו עומדים קודם שישבר. ואם ישבו כאחת ונשבר כולן חייבין וכן כל כיוצא בזה:
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Our Sages divided the liability for the damages in situations when a man and an ox combined to push into a cistern a person, utensils, or an ox that was disqualified for use as a sacrifice. If the person or the animal pushed into the cistern was injured or died, or the utensils were broken, all three - the person who pushed, the owner of the ox and the owner of the cistern - are liable, and the damages should be divided among them in the following manner.
With regard to the payment for offspring which were aborted because of the fall and the four assessments other than damages, the man is liable, and the owner of the ox and the owner of the cistern are not liable. With regard to the atonement fine and the fine of 30 shekalim for killing a servant, the owner of the ox is liable, and the man and the owner of the cistern are not liable. With regard to the destruction of utensils and the death of an animal that was disqualified as a sacrifice, the man and the owner of the ox are liable, and the owner of the cistern is not liable.
טז
אדם ושור שדחפו בהמה או אדם או כלים או בהמת פסולי המוקדשין לבור והוזק הנדחף בבור או מת או נשתברו הכלים. לענין נזקי אדם או היזק בהמה שלשתן חייבין האדם הדוחף ובעל השור ובעל הבור ומשלשין ביניהן. לעניין דמי ולדות וארבעה דברים אדם חייב ובעל השור ובעל הבור פטורין. לענין כופר ושלשים של עבד בעל השור חייב ואדם ובעל הבור פטורין. לענין כלים ופסולי המוקדשין אדם ובעל השור חייבין ובעל הבור פטור:
Hayom Yom: Today's Hayom Yom
• Monday, 26 Tammuz, 5776 · 1 August 2016
• "Today's Day"
• Thursday Tamuz 26 5703
Torah lessons: Chumash: Matot-Massai, Chamishi with Rashi.
Tehillim: 119, 97 to end.
Tanya: How is the (p. 369) ...as is known.) (p. 371).
In Torah-study the person is devoted to the subject that he wishes to understand and comes to understand. In davening the devotion is directed to what surpasses understanding.
In learning Torah the Jew feels like a pupil with his master; in davening - like a child with his father.
Torah lessons: Chumash: Matot-Massai, Chamishi with Rashi.
Tehillim: 119, 97 to end.
Tanya: How is the (p. 369) ...as is known.) (p. 371).
In Torah-study the person is devoted to the subject that he wishes to understand and comes to understand. In davening the devotion is directed to what surpasses understanding.
In learning Torah the Jew feels like a pupil with his master; in davening - like a child with his father.
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