Tanach
Shemot 21:28-32 שמות כ״א:כ״ח-ל״ב
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וְכִֽי־יִגַּח שׁוֹר אֶת־אִישׁ אוֹ אֶת־אִשָּׁה וָמֵת סָקוֹל יִסָּקֵל הַשּׁוֹר וְלֹא יֵאָכֵל אֶת־בְּשָׂרוֹ וּבַעַל הַשּׁוֹר נָקִֽי׃
If an ox gores a man or woman and the victim dies, the ox shall be stoned [to death], and its flesh may not be eaten. The owner of the ox shall go unpunished.
If an ox gores a man or woman and the victim dies, the ox shall be stoned [to death], and its flesh may not be eaten. The owner of the ox shall go unpunished.
Rashi
ולא יאכל את בשרו. ממשמע שנאמר סקול יסקל השור, איני יודע שהוא נבלה, ונבלה אסורה באכילה, אלא מה תלמוד לומר ולא יאכל את בשרו, שאפילו שחטו לאחר שנגמר דינו אסור באכילה, בהנאה מנין, תלמוד לומר ובעל השור נקי, כאדם האומר לחברו יצא פלוני נקי מנכסיו ואין לו בהם הנאה של כלום, זהו מדרשו (פסחים כב:, בבא קמא מא). ופשוטו כמשמעו, לפי שנאמר במועד, וגם בעליו יומת, הוצרך לומר בתם ובעל השור נקי:
And its flesh may not be eaten. From that which is implied by what is said: “The ox shall be stoned” would I not myself know that it is neveilah and the eating of neveilah is prohibited? But then why does the Torah state [here] “and its flesh may not be eaten?” [To teach] that even were he to ritually slaughter it after the sentence has been set by the court, nevertheless, its eating is prohibited. From where do we derive that all benefit [is prohibited as well]? The Torah states: “The owner of the ox shall be נָקִי (lit. clean),” which is to be understood as when a man says to another: “So and so has (יָצָא נָקִי) been cleaned out of his properties and has no benefit from them whatever.” That is its midrashic explanation (i.e., of וּבַעַל הַשּׁוֹר נָקִי). But its plain meaning is as it implies: Since regarding a מוּעָד it is stated: “and the owner shall also die,” it was necessary to state, regarding a תַּם, “And the owner of the ox shall go unpunished.”
וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָֽת׃
But if the ox had gored yesterday and the day before, and a warning was given to its owner, but he had not taken proper precautions to guard it, and kills a man or a woman, the ox must be stoned, and the owner also shall die [by Divine decree].
But if the ox had gored yesterday and the day before, and a warning was given to its owner, but he had not taken proper precautions to guard it, and kills a man or a woman, the ox must be stoned, and the owner also shall die [by Divine decree].
Rashi
מתמל שלשום. הרי שלש נגיחות (מכילתא פ"י):
Yesterday and the day before — making it a total of three gorings.
והועד בבעליו. לשון התראה בעדים, כמו הָעֵד הֵעִד בָּנוּ הָאִישׁ (בראשית מג, ג):
And a warning was given to its owner. [וְהוּעַד is] a term denoting a warning given before witnesses as in: “The man has (הָעֵד הֵעִד) warned us.”
והמית איש וגו'. לפי שנאמר כי יגח, אין לי אלא שהמיתו בנגיחה, המיתו בנשיכה, דחיפה, ובעיטה, מניין, תלמוד לומר והמית:
And it kills a man, etc. Since it has been stated [in the previous verse]: “If [an ox] will gore” I could only know [that this law applies] when it killed him through goring. Were it to kill him with biting, shoving, and kicking, how would I then know it? Therefore the Torah states: [the extra] וְהֵמִית .
וגם בעליו יומת. בידי שמים, יכול בידי אדם, תלמוד לומר מֹות יוּמַת הַמַּכֶּה רֹצֵחַ הוּא (במדבר לה, טז), על רציחתו אתה הורגו, ואי אתה הורגו על רציחת שורו (סנהדרין טו:):
And the owner also shall die — by Divine decree. One might think that [he dies] at the hand of man. The Torah therefore states: “The one who struck the blow shall be put to death, he is a murderer.” For a murder committed by himself you must put him to death, but you do not put him to death for the killing committed by his ox.
אִם־כֹּפֶר יוּשַׁת עָלָיו וְנָתַן פִּדְיֹן נַפְשׁוֹ כְּכֹל אֲשֶׁר־יוּשַׁת עָלָֽיו׃
When an atonement fine shall be imposed on him, he must give for the redemption of his soul whatever sum is imposed on him.
When an atonement fine shall be imposed on him, he must give for the redemption of his soul whatever sum is imposed on him.
Rashi
אם כופר יושת עליו. אם זה אינו תלוי, והרי הוא כמו אם כסף תלוה, לשון אשר, זה משפטו, שישיתו עליו בית דין כופר:
When an atonement — fine shall be imposed on him. The word אִם here is not conditional but, rather, is the same as in “(אִם) when you shall lend money,” [where the word אִם] has the meaning “when.” Thus this is the law [regarding the owner who is liable to death by Divine decree]: that the court impose indemmity on him.
ונתן פדיון נפשו. דמי ניזק, דברי רבי ישמעאל. רבי עקיבא אומר, דמי מזיק (בבא קמא כז.):
And he must give for the redemption of his soul. [This refers to] the worth of the injured party. This is Rabbi Yishmael’s opinion. But Rabbi Akiva says: the worth of the one whose ox did the damage.
אוֹ־בֵן יִגָּח אוֹ־בַת יִגָּח כַּמִּשְׁפָּט הַזֶּה יֵעָשֶׂה לּֽוֹ׃
Whether it is a son [a minor lad] that is gored or a daughter [a minor girl] that it gored, this law shall apply to it.
Whether it is a son [a minor lad] that is gored or a daughter [a minor girl] that it gored, this law shall apply to it.
Rashi
או בן יגח. בן שהוא קטן:
Whether it is a son that is gored. [This refers to] a son who is a minor
או בת. שהיא קטנה, לפי שנאמר והמית איש או אשה, יכול אינו חייב אלא על הגדולים, תלמוד לומר או בן יגח וגו', לחייב על הקטנים כגדולים (מכילתא נזיקין פי"א):
Or a daughter — who is a minor. Since it states: “If it kills a man or a woman,” I might have thought that he is liable only for [the deaths of] adults. Therefore the Torah states: “Whether it is a son that is gored, etc. to indicate that he is liable for [the deaths of] minor just as [he is liable for the deaths of] adults.
אִם־עֶבֶד יִגַּח הַשּׁוֹר אוֹ אָמָה כֶּסֶף ׀ שְׁלֹשִׁים שְׁקָלִים יִתֵּן לַֽאדֹנָיו וְהַשּׁוֹר יִסָּקֵֽל׃ {ס}
If the ox gored a male or female slave, he must give thirty silver shekalim to their master, and the ox must be stoned.
If the ox gored a male or female slave, he must give thirty silver shekalim to their master, and the ox must be stoned.
Rashi
אם עבד או אמה. כנעניים (מכילתא שם):
If a male or female slave — gentile [slaves].
שלשים שקלים יתן. גזירת הכתוב הוא, בין שהוא שוה אלף זוז, בין שאינו שוה אלא דינר. והשקל משקלו ד' זהובים, שהם חצי אונקיא למשקל הישר של קלוני"א:
[Its owner] must give thirty silver shekalim. This is a decree of the Torah, whether he is worth one thousand zuz or if he is worth but a dinar. A shekel has the weight of four gold coins which total half an ounce according to the correct weight of [the province of] Cologne.
וכי יגח שור. אחד שור ואחד כל בהמה וחיה ועוף, אלא שדבר הכתוב בהווה (בבא קמא נד:):
If an ox gores. Whether it be an ox or any animal, beast or bird. But the Torah speaks of what is common.