Tanach
Devarim 19 דברים י״ט
Part of: ShoftimShoftim, Aliyah 5Shoftim, Aliyah 6Petuchah, Deuteronomy 19:11Setumah, Deuteronomy 19:1Setumah, Deuteronomy 19:14Setumah, Deuteronomy 19:15
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
כִּֽי־יַכְרִית יְהֹוָה אֱלֹהֶיךָ אֶת־הַגּוֹיִם אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶת־אַרְצָם וִֽירִשְׁתָּם וְיָשַׁבְתָּ בְעָרֵיהֶם וּבְבָתֵּיהֶֽם׃
When Adonoy, your God, annihilates the nations whose land Adonoy, your God is giving you; and you inherit them and live in their cities and in their houses;
When Adonoy, your God, annihilates the nations whose land Adonoy, your God is giving you; and you inherit them and live in their cities and in their houses;
שָׁלוֹשׁ עָרִים תַּבְדִּיל לָךְ בְּתוֹךְ אַרְצְךָ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּֽהּ׃
Separate three cities for yourself, within your land that Adonoy, your God, is giving you to inherit.
Separate three cities for yourself, within your land that Adonoy, your God, is giving you to inherit.
תָּכִין לְךָ הַדֶּרֶךְ וְשִׁלַּשְׁתָּ אֶת־גְּבוּל אַרְצְךָ אֲשֶׁר יַנְחִֽילְךָ יְהֹוָה אֱלֹהֶיךָ וְהָיָה לָנוּס שָׁמָּה כׇּל־רֹצֵֽחַ׃
Ready the route for yourself and divide the borders of your land into three sections that Adonoy, your God, will allot you; this will serve for any murderer to flee there.
Ready the route for yourself and divide the borders of your land into three sections that Adonoy, your God, will allot you; this will serve for any murderer to flee there.
Rashi
ושלשת את גבול ארצך. שֶׁיְּהֵא מִתְּחִלַּת הַגְּבוּל עַד הָעִיר הָרִאשׁוֹנָה שֶׁל עָרֵי מִקְלָט כְּשִׁעוּר מַהֲלָךְ שֶׁיֵּשׁ מִמֶּנָּה עַד הַשְּׁנִיָּה וְכֵן מִשְּׁנִיָּה לַשְּׁלִישִׁית וְכֵן מִן הַשְּׁלִישִׁית עַד הַגְּבוּל הַשֵּׁנִי שֶׁל אֶרֶץ יִשְׂרָאֵל (שם ט'):
Divide the borders of your land into three sections. The distance from the border until the first of the refuge cities should be equivalent to the travelling distance between that city and the second; so, from the second to the third; and so from the third to the opposite border of Eretz Yisroel.
וְזֶה דְּבַר הָרֹצֵחַ אֲשֶׁר־יָנוּס שָׁמָּה וָחָי אֲשֶׁר יַכֶּה אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמֹל שִׁלְשֹֽׁם׃
And this is the matter of the murderer who may flee there to survive: whoever smites his peer without intent, and he had not been his enemy yesterday [or] the day before;
And this is the matter of the murderer who may flee there to survive: whoever smites his peer without intent, and he had not been his enemy yesterday [or] the day before;
וַאֲשֶׁר יָבֹא אֶת־רֵעֵהוּ בַיַּעַר לַחְטֹב עֵצִים וְנִדְּחָה יָדוֹ בַגַּרְזֶן לִכְרֹת הָעֵץ וְנָשַׁל הַבַּרְזֶל מִן־הָעֵץ וּמָצָא אֶת־רֵעֵהוּ וָמֵת הוּא יָנוּס אֶל־אַחַת הֶעָרִים־הָאֵלֶּה וָחָֽי׃
And whoever comes with his peer into the woods to chop trees, and as his hand swung the axe downward to cut the wood the iron flew off the wooden handle and encounters his peer and he dies; he is to flee to one of these cities to survive.
And whoever comes with his peer into the woods to chop trees, and as his hand swung the axe downward to cut the wood the iron flew off the wooden handle and encounters his peer and he dies; he is to flee to one of these cities to survive.
Rashi
ונדחה ידו. כְּשֶׁבָּא לְהַפִּיל הַגַּרְזֶן עַל הָעֵץ, וְתַרְגּוּמוֹ "וְתִתְמְרֵיג יְדֵיהּ", לְשׁוֹן וְנִשְׁמְטָה יָדוֹ לְהַפִּיל מַכַּת הַגַּרְזֶן עַל הָעֵץ, "כִּי שָׁמְטוּ הַבָּקָר" (שמואל ב ו') תִּרְגֵּם יוֹנָתָן "אֲרֵי מַרְגוּהִי תּוֹרַיָּא":
And as his hand swung. . .downward. As he lowered the axe over the tree. Targum [Onkelos] renders וְתִתְמְרֵיג יְדֵהּ, meaning “his hand was lowered” to strike a downward blow with the axe onto the tree. “For the cattle lowered it,” Yonasan renders, אֲרֵי מְרַגוּהִי תּוֹרַיָּא .
ונשל הברזל מן העץ. יֵשׁ מֵרַבּוֹתֵינוּ אוֹמְרִים נִשְׁמַט הַבַּרְזֶל מִקַּתּוֹ, וְיֵש מֵהֶם אוֹמְרִים שֶׁיִּשַּׁל הַבַּרְזֶל חֲתִיכָה מִן הָעֵץ הַמִּתְבַּקֵּעַ וְהִיא נִתְּזָה וְהָרְגָה (מכות ז'):
The iron flew off the wooden handle. Some Rabbis say that the iron flew off the handle. But some say that the iron loosened a chip from the tree being chipped. This flew off, and caused the death.
פֶּן־יִרְדֹּף גֹּאֵל הַדָּם אַחֲרֵי הָרֹצֵחַ כִּי־יֵחַם לְבָבוֹ וְהִשִּׂיגוֹ כִּֽי־יִרְבֶּה הַדֶּרֶךְ וְהִכָּהוּ נָפֶשׁ וְלוֹ אֵין מִשְׁפַּט־מָוֶת כִּי לֹא שֹׂנֵא הוּא לוֹ מִתְּמוֹל שִׁלְשֽׁוֹם׃
Lest the blood-redeemer pursue the murderer when his heart grows heated, and he catches up with him over the length of the road and he smite him dead when he has no death sentence because he had not been his enemy yesterday [or] the day before.
Lest the blood-redeemer pursue the murderer when his heart grows heated, and he catches up with him over the length of the road and he smite him dead when he has no death sentence because he had not been his enemy yesterday [or] the day before.
Rashi
פן ירדף גאל הדם. לְכָךְ אֲנִי אוֹמֵר לְהָכִין לְךָ דֶּרֶךְ וְעָרֵי מִקְלָט רַבִּים:
Lest the blood-redeemer pursue. This is why I am instructing you to ready the route, and [why there are] numerous refuge cites.
עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר שָׁלֹשׁ עָרִים תַּבְדִּיל לָֽךְ׃
Therefore am I commanding you the following: three cities shall you separate for yourself.
Therefore am I commanding you the following: three cities shall you separate for yourself.
וְאִם־יַרְחִיב יְהֹוָה אֱלֹהֶיךָ אֶת־גְּבֻלְךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ וְנָתַן לְךָ אֶת־כׇּל־הָאָרֶץ אֲשֶׁר דִּבֶּר לָתֵת לַאֲבֹתֶֽיךָ׃
And when Adonoy, your God, expands your boundary, in accordance with His oath to your forefathers, and He give you the entire land that He promised to give to your forefathers,
And when Adonoy, your God, expands your boundary, in accordance with His oath to your forefathers, and He give you the entire land that He promised to give to your forefathers,
Rashi
ואם ירחיב … כאשר נשבע. לָתֵת לְךָ אֶרֶץ קֵינִי וּקְנִזִּי וְקַדְמוֹנִי:
When [God] expands . . . in accordance with His oath. To give you the land of the Keini, Kenizi, and Kadmoni.
כִּֽי־תִשְׁמֹר אֶת־כׇּל־הַמִּצְוָה הַזֹּאת לַעֲשֹׂתָהּ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהֹוָה אֱלֹהֶיךָ וְלָלֶכֶת בִּדְרָכָיו כׇּל־הַיָּמִים וְיָסַפְתָּ לְךָ עוֹד שָׁלֹשׁ עָרִים עַל הַשָּׁלֹשׁ הָאֵֽלֶּה׃
When you will be guarding this entire mitzvah to fulfill it, that I am commanding you today, to love Adonoy, your God, and to go in His ways for all time; then you shall add three more cities to these three.
When you will be guarding this entire mitzvah to fulfill it, that I am commanding you today, to love Adonoy, your God, and to go in His ways for all time; then you shall add three more cities to these three.
Rashi
ויספת לך עוד שלש. הֲרֵי תֵשַׁע, שָׁלוֹשׁ שֶׁבְּעֵבֶר הַיַּרְדֵּן וְשָׁלוֹשׁ שֶׁבְּאֶרֶץ כְּנַעַן וְשָׁלוֹשׁ לֶעָתִיד לָבֹא (ספרי):
You shall add three more. Making nine — three across the Yardein, three in the land of Canaan, and three in the time destined to come.
וְלֹא יִשָּׁפֵךְ דָּם נָקִי בְּקֶרֶב אַרְצְךָ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וְהָיָה עָלֶיךָ דָּמִֽים׃ {פ}
And let innocent blood not be shed within your land that Adonoy, your God, is giving you as territory, [otherwise] you will bear liability for the blood.
And let innocent blood not be shed within your land that Adonoy, your God, is giving you as territory, [otherwise] you will bear liability for the blood.
וְכִֽי־יִהְיֶה אִישׁ שֹׂנֵא לְרֵעֵהוּ וְאָרַב לוֹ וְקָם עָלָיו וְהִכָּהוּ נֶפֶשׁ וָמֵת וְנָס אֶל־אַחַת הֶעָרִים הָאֵֽל׃
If there is a man who hates his neighbor, and will ambush him, arising against him and smiting him dead, and he will flee to one of these cities;
If there is a man who hates his neighbor, and will ambush him, arising against him and smiting him dead, and he will flee to one of these cities;
Rashi
וכי יהיה איש שנא לרעהו. עַל יְדֵי שִׂנְאָתוֹ הוּא בָא לִידֵי וארב לו, מִכָּאן אָמְרוּ עָבַר אָדָם עַל מִצְוָה קַלָּה, סוֹפוֹ לַעֲבֹר עַל מִצְוָה חֲמוּרָה, לְפִי שֶׁעָבַר עַל לֹא תִשְׂנָא (ויקרא י"ט), סוֹפוֹ לָבֹא לִידֵי שְׁפִיכוּת דָּמִים, לְכָךְ נֶאֱמַר "וְכִי יִהְיֶה אִישׁ שֹׂנֵא לְרֵעֵהוּ וְגוֹ'", שֶׁהָיָה לוֹ לִכְתֹּב וְכִי יָקוּם אִישׁ וְאָרַב לְרֵעֵהוּ וְהִכָּהוּ נָפֶשׁ (ספרי):
If there is a man who hates his neighbor. Because of his hatred, he will eventually stalk him. From here it is derived that if a man violates a minor offense, he will ultimately commit a grave transgression. Because he violated “Do not hate [your brother],” he ultimately committed murder. This is why it says, “If there is a man who hates his neighbor, etc.” Otherwise, it should have written, “If a man rises up, stalks his neighbor, and wounds him mortally.”
וְשָֽׁלְחוּ זִקְנֵי עִירוֹ וְלָקְחוּ אֹתוֹ מִשָּׁם וְנָתְנוּ אֹתוֹ בְּיַד גֹּאֵל הַדָּם וָמֵֽת׃
The elders of his city will send for and take him from there, and will hand him over to the blood-redeemer, and he will be executed.
The elders of his city will send for and take him from there, and will hand him over to the blood-redeemer, and he will be executed.
לֹא־תָחוֹס עֵֽינְךָ עָלָיו וּבִֽעַרְתָּ דַֽם־הַנָּקִי מִיִּשְׂרָאֵל וְטוֹב לָֽךְ׃ {ס}
Do not view him with compassion. You are to eliminate the [shedding of] innocent blood from Yisroel, and you will have it good.
Do not view him with compassion. You are to eliminate the [shedding of] innocent blood from Yisroel, and you will have it good.
Rashi
לא תחוס עינך. שֶׁלֹּא תֹאמַר הָרִאשׁוֹן כְּבָר נֶהֱרַג, לָמָּה אָנוּ הוֹרְגִים אֶת זֶה וְנִמְצְאוּ שְׁנֵי יִשְׂרְאֵלִים הֲרוּגִים? (שם):
Do not view him with compassion. Do not say, the first one has already been killed. Why kill this one, and have two dead Jews?
לֹא תַסִּיג גְּבוּל רֵֽעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָֽתְךָ אֲשֶׁר תִּנְחַל בָּאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּֽהּ׃ {ס}
Do not move back the boundary of your neighbor that the first [settlers] determine in your territory that you will inherit in the land that Adonoy, your God, is giving you to inherit.
Do not move back the boundary of your neighbor that the first [settlers] determine in your territory that you will inherit in the land that Adonoy, your God, is giving you to inherit.
Rashi
לא תסיג גבול. לְשׁוֹן "נָסֹגוּ אָחוֹר" (ישעיהו מ"ב), שֶׁמַּחֲזִיר סִימַן חֲלֻקַּת הַקַּרְקַע לְאָחוֹר לְתוֹךְ שְׂדֵה חֲבֵרוֹ לְמַעַן הַרְחִיב אֶת שֶׁלּוֹ; וַהֲלֹא כְבָר נֶאֱמַר "לֹא תִגְזֹל" (ויקרא י"ט), מַה תַּלְמוּד לוֹמַר לֹא תַסִּיג? לִמֵּד עַל הָעוֹקֵר תְּחוּם חֲבֵרוֹ שֶׁעוֹבֵר בִּשְׁנֵי לָאוִין. יָכוֹל אַף בְּחוּץ לָאָרֶץ? תַּ"לֹ בנחלתך אשר תנחל וגו', בְּאֶרֶץ יִשְׂרָאֵל עוֹבֵר בִּשְׁנֵי לָאוִין, וּבְחוּצָה לָאָרֶץ אֵינוֹ עוֹבֵר אֶלָּא מִשּׁוּם לֹא תִגְזֹל (ספרי):
Do not move back the boundary. The word means the same as “They have retreated rearward.” When one moves the boundary marker rearward, into his neighbor’s property, in order to increase his own. But doesn’t it already say, “Do not steal”? Why, then, does the Torah say, “Do not move back...”? This teaches that someone who overturns his neighbor’s boundary violates two negative commandments. Perhaps this applies outside the land [of Eretz Yisroel] as well? The Torah therefore teaches, “in your hereditary property which you inherit, etc.” In Eretz Yisroel one violates two commandments, but outside [Eretz Yisroel,] one violates only “Do not steal.”
לֹֽא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכׇל־עָוֺן וּלְכׇל־חַטָּאת בְּכׇל־חֵטְא אֲשֶׁר יֶֽחֱטָא עַל־פִּי ׀ שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָֽׁה־עֵדִים יָקוּם דָּבָֽר׃
One witness may not arise against a man about any sin or for any transgression or transgression that he transgresses; by the word of two witnesses or by the word of three witnesses let a matter be established.
One witness may not arise against a man about any sin or for any transgression or transgression that he transgresses; by the word of two witnesses or by the word of three witnesses let a matter be established.
Rashi
עד אחד. זֶה בָנָה אָב – כָּל עֵד שֶׁבַּתּוֹרָה שְׁנַיִם אֶלָּא אִם כֵּן פֵּרֵט לְךָ בוֹ אֶחָד (סנהדרין ל'):
One witness. This establishes a source construct: Wherever “witness” is mentioned in the Torah, the reference is to two, unless specified as one.
לכל עון ולכל חטאת. לִהְיוֹת חֲבֵרוֹ נֶעֱנָשׁ עַל עֵדוּתוֹ, לֹא עֹנֶשׁ גּוּף וְלֹא עֹנֶשׁ מָמוֹן, אֲבָל קָם הוּא לִשְׁבוּעָה; אָמַר לַחֲבֵרוֹ תֵּן לִי מָנֶה שֶׁהִלְוִיתִיךָ, אָמַר לוֹ אֵין לְךָ בְיָדִי כְּלוּם וְעֵד אֶחָד מְעִידוֹ שֶׁיֵּשׁ לוֹ, חַיָּב לִשָּׁבַע לוֹ (שבועות מ'):
For any sin or transgression. To have his fellow penalized by his testimony, whether by corporal or monetary punishment. However, he may rise up to require him to take an oath. If someone says to his fellow, ‘Repay that which I lent you,’ he replies, ‘I owe you nothing,’ and a single witness testifies that he owes [the money,] he is obligated to take an oath.
על פי שני עדים. וְלֹא שֶׁיִּכְתְּבוּ עֵדוּתָם בְּאִגֶּרֶת וְיִשְׁלְחוּ לְבֵית דִּין, וְלֹא שֶׁיַּעֲמֹד תֻּרְגְּמָן בֵּין הָעֵדִים וּבֵין הַדַּיָּנִים (ספרי):
By the word of two witnesses. But they cannot write their testimony in a letter and send it to the court; nor may a translator stand between the witnesses and the justices.
כִּֽי־יָקוּם עֵד־חָמָס בְּאִישׁ לַעֲנוֹת בּוֹ סָרָֽה׃
If false witnesses arise against a man and bear fallacious testimony against him;
If false witnesses arise against a man and bear fallacious testimony against him;
Rashi
לענות בו סרה. דָּבָר שֶׁאֵינוֹ, שֶׁהוּסַר הָעֵד הַזֶּה מִכָּל הָעֵדוּת הַזֹּאת. כֵּיצַד? שֶׁאָמְרוּ לָהֶם וַהֲלֹא עִמָּנוּ הֱיִיתֶם אוֹתוֹ הַיּוֹם בְּמָקוֹם פְּלוֹנִי (מכות ה'):
And bears fallacious testimony against him. The story is utterly untenable, as the witness was dissociated from the entire testimony. How is this? When other witnesses said to them, ‘But weren’t you with us on that day at another location?!’
וְעָמְדוּ שְׁנֵֽי־הָאֲנָשִׁים אֲשֶׁר־לָהֶם הָרִיב לִפְנֵי יְהֹוָה לִפְנֵי הַכֹּֽהֲנִים וְהַשֹּׁפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵֽם׃
The two men shall stand, who are involved in the dispute, before Adonoy, before the kohanim and the judges who are in those days.
The two men shall stand, who are involved in the dispute, before Adonoy, before the kohanim and the judges who are in those days.
Rashi
ועמדו שני האנשים. בְּעֵדִים הַכָּתוּב מְדַבֵּר וְלִמֵּד שֶׁאֵין עֵדוּת בְּנָשִׁים, וְלִמֵּד שֶׁצְּרִיכִין לְהָעִיד עֵדוּתָן מֵעוֹמֵד (שבועות ל'):
The two men shall stand. Our passage refers to the witnesses. This teaches that women cannot testify, and that the witnesses must testify while standing.
אשר להם הריב. אֵלּוּ בַעֲלֵי הַדִּין:
Who are involved in the dispute. This refers to the litigants.
לפני ה'. יִהְיֶה דּוֹמֶה לָהֶם כְּאִלּוּ עוֹמְדִין לִפְנֵי הַמָּקוֹם, שֶׁנֶּאֱמַר (תהילים פ"ב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט (סנהדרין ו'):
Before Adonoy. It should seem to them, as if they stand before the Omnipresent, as it is said, “He [God] judges in the midst of judges.”
אשר יהיו בימים ההם. יִפְתָּח בְּדוֹרוֹ כִּשְׁמוּאֵל בְּדוֹרוֹ, צָרִיךְ אַתָּה לִנְהֹג בּוֹ כָּבוֹד:
Who are in those days. Yiftach, in his generation, is like Shmuel in his generation — you must treat him reverently.
וְדָרְשׁוּ הַשֹּׁפְטִים הֵיטֵב וְהִנֵּה עֵֽד־שֶׁקֶר הָעֵד שֶׁקֶר עָנָה בְאָחִֽיו׃
When the judges shall investigate thoroughly and behold, the witness testified falsely, they testified falsely against their brother;
When the judges shall investigate thoroughly and behold, the witness testified falsely, they testified falsely against their brother;
Rashi
ודרשו השפטים היטב. עַל פִּי הַמְזִמִּין אוֹתָם, שֶׁבּוֹדְקִים וְחוֹקְרִים אֶת הַבָּאִים לַהֲזִימָם בִּדְרִישָׁה וַחֲקִירָה:
The judges shall investigate thoroughly. This is directed at those asserting that the witnesses were conspirators. They shall investigate and interrogate those accusing them of conspiracy, by the prescribed method of investigation and interrogation.
והנה עד שקר העד. כָּל מָקוֹם שֶׁנֶּאֱמַר עֵד — בִּשְׁנַיִם הַכָּתוּב מְדַבֵּר:
Behold, the witness testified falsely. Wherever “witness” is mentioned, Scripture refers to two.
וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִֽעַרְתָּ הָרָע מִקִּרְבֶּֽךָ׃
You are to do to [each of] them as he conspired to do to his brother, and eliminate the evil from among you;
You are to do to [each of] them as he conspired to do to his brother, and eliminate the evil from among you;
Rashi
כאשר זמם. וְלֹא כַאֲשֶׁר עָשָׂה, מִכָּאן אָמְרוּ הָרְגוּ אֵין נֶהֱרָגִין (מכות ה'):
As he conspired. But not as he did. From here it is derived that if the execution was carried out, the witnesses are not executed.
לעשות לאחיו. מַה תַּלְמוּד לוֹמַר לאחיו? לִמֵּד עַל זוֹמְמֵי בַת כֹּהֵן נְשׂוּאָה שֶׁאֵינָן בִּשְׂרֵפָה אֶלָּא כְּמִיתַת הַבּוֹעֵל שֶׁהִיא בְחֶנֶק, שֶׁנֶּאֱמַר (ויקרא כ"א) "הִיא בָאֵשׁ תִּשָּׂרֵף" – הִיא וְלֹא בוֹעֲלָהּ, לְכָךְ נֶאֱמַר כָּאן לאחיו, כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו, וְלֹא כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לַאֲחוֹתוֹ, אֲבָל בְּכָל שְׁאָר מִיתוֹת הִשְׁוָה הַכָּתוּב אִשָּׁה לְאִישׁ וְזוֹמְמֵי אִשָּׁה נֶהֱרָגִין כְּזוֹמְמֵי אִישׁ, כְּגוֹן שֶׁהֱעִידוּהָ שֶׁהָרְגָה אֶת הַנֶּפֶשׁ, שֶׁחִלְּלָה אֶת הַשַּׁבָּת, נֶהֱרָגִין בְּמִיתָתָהּ, שֶׁלֹּא מִעֵט כָּאן אֲחוֹתוֹ אֶלָּא בְמָקוֹם שֶׁיֵּשׁ לְקַיֵּם בָּהֶן הֲזַמָּה כְּמִיתַת הַבּוֹעֵל (ספרי; סנהדרין צ'):
To do to his brother. What does the Torah teach with “to his brother”? It teaches that witnesses who conspired against the daughter of a kohein who was married are not executed by burning, but by the method of execution of the adulterer, which is asphyxiation, as it is said, “She . . . shall be burned by fire” — she, but not the adulterer. This is why “to his brother” is said here — “as he conspired to do to his brother,” but not as he conspired to do to his sister. However, with all the other executions, the Torah likens women to men, and conspirators against a woman are executed as are conspirators against a man. For example, if they testified that she committed murder or desecrated Shabbos, they are executed by the same method as she would have been. For “his sister” is not excluded here except where the punishment for conspiracy may be fulfilled with the adulter’s [type of] execution.
וְהַנִּשְׁאָרִים יִשְׁמְעוּ וְיִרָאוּ וְלֹֽא־יֹסִפוּ לַעֲשׂוֹת עוֹד כַּדָּבָר הָרָע הַזֶּה בְּקִרְבֶּֽךָ׃
And the remainder will hear and be fearful, and they will not repeat this evil thing among you.
And the remainder will hear and be fearful, and they will not repeat this evil thing among you.
Rashi
ישמעו ויראו. מִכָּאן שֶׁצְּרִיכִין הַכְרָזָה – אִישׁ פְּלוֹנִי וּפְלוֹנִי נֶהֱרָגִין עַל שֶׁהוּזַמּוּ בְּבֵית דִּין (סנהדרין פ"ט):
Will hear and be fearful. From here we derive that there must be a proclamation, ‘So and so were executed for conspiratorial testimony in court.’
וְלֹא תָחוֹס עֵינֶךָ נֶפֶשׁ בְּנֶפֶשׁ עַיִן בְּעַיִן שֵׁן בְּשֵׁן יָד בְּיָד רֶגֶל בְּרָֽגֶל׃ {ס}
You are not to have compassion: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
You are not to have compassion: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Rashi
עין בעין. מָמוֹן, וְכֵן שֵׁן בְּשֵׁן וְגוֹ' (ספרי; בבא קמא פ"ד):
Eye for eye. Monetary payment. Similarly, “tooth for tooth, etc.”
Where next
Keep reading
- Chapter 18
- Chapter 20
- Shoftim Parsha
תכין לך הדרך. "מִקְלָט", "מִקְלָט" הָיָה כָתוּב עַל פָּרָשַׁת דְּרָכִים (מכות י'):
Ready the route. Refuge! Refuge! was emblazoned at every fork in the road.