Tanach
Shemot 21:18-19 שמות כ״א:י״ח-י״ט
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וְכִֽי־יְרִיבֻן אֲנָשִׁים וְהִכָּה־אִישׁ אֶת־רֵעֵהוּ בְּאֶבֶן אוֹ בְאֶגְרֹף וְלֹא יָמוּת וְנָפַל לְמִשְׁכָּֽב׃
When men quarrel and one man hits his fellow with a stone or with [his] fist; and he [the victim] does not die but becomes bedridden,
When men quarrel and one man hits his fellow with a stone or with [his] fist; and he [the victim] does not die but becomes bedridden,
Rashi
ונפל למשכב. כתרגומו ויפל לבוטלן, לחולי שמבטלו ממלאכתו:
But becomes bed ridden. As Onkelos translates it: “And he will fall into idleness,” [i.e.,] to illness that will keep him from his work.
אִם־יָקוּם וְהִתְהַלֵּךְ בַּחוּץ עַל־מִשְׁעַנְתּוֹ וְנִקָּה הַמַּכֶּה רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּֽא׃ {ס}
If he gets up and is able to walk on the outside on his own power, the one who struck him shall be acquitted. Still he must pay for his loss of work, and must pay for his complete cure.
If he gets up and is able to walk on the outside on his own power, the one who struck him shall be acquitted. Still he must pay for his loss of work, and must pay for his complete cure.
Rashi
על משענתו. על בוריו וכחו (מכילתא שם):
On his own power. [Meaning:] on his health and his strength.
ונקה המכה. וכי תעלה על דעתך שיהרג זה שלא הרג, אלא ללמדך כאן, שחובשים אותו עד שנראה אם יתרפא זה, וכן משמעו, כשקם זה והלך על משענתו, אז ונקה המכה, אבל עד שלא יקום זה, לא נקה המכה:
The one who struck him shall be acquitted. Would it enter your mind that this person, who has not killed would be killed?! But here you are taught [by וְנִקָּה הַמַּכֶּה] that he is imprisoned until it becomes clear whether the other one (the victim) will recover. And this is the meaning [of this verse]: When the other (the victim) rises and walks “with his cane” (i.e., his health returns) then the one who struck the blow is acquitted but as long as the other has not risen, then the one who struck the blow is not acquitted.
רק שבתו. בטול מלאכתו מחמת החולי, אם קטע ידו או רגלו, רואין בטול מלאכתו מחמת החולי, כאילו הוא שומר קשואין, שהרי אף לאחר החולי אינו ראוי למלאכת יד ורגל, והוא כבר נתן לו מחמת נזקו דמי ידו ורגלו, שנאמר יד תחת יד רגל תחת רגל:
Still he must pay for his loss of work. His loss of work due to the illness. [E.g.,] if he cut off the other’s hand or foot, we calculate his loss of work due to the illness [caused by his injury] as if he wore a watchman over gourds for even after his illness is over he will not be fit for work that requires hands or feet and he has already compensated him, as a result of [his paying him] his damages, the value of his hand or foot, as it is said: “A hand for a hand, a foot for a foot.”
ורפא ירפא. כתרגומו, ישלם שכר הרופא (בבא קמא פה:):
And must pay for his complete cure. As Onkelos translates it: [וַאֲגַר אָסְיָא יְשַׁלֵּם] — he must pay the doctor’s fee.
וכי יריבון אנשים. למה נאמר, לפי שנאמר עין תחת עין, לא למדנו אלא דמי איבריו, אבל שבת ורפוי לא למדנו, לכך נאמרה פרשה זו (מכילתא פ"ו):
When men quarrel. Why is this said? From that which is said: “An eye for an eye” we would learn only [the requirement to compensate] the value of his (the injured person’s) limbs but [the requirement to compensate for] the loss of work and medical costs we would not have learned. Therefore this section needed to be said.