Shemot
Mishpatim, Aliyah 3 משפטים, שלישי
Part of: MishpatimMishpatim, Aliyah 3Chapter 22Petuchah, Exodus 22:13Petuchah, Exodus 22:24Setumah, Exodus 22:4Setumah, Exodus 22:5Setumah, Exodus 22:6Setumah, Exodus 22:9Setumah, Exodus 22:15Setumah, Exodus 22:17Setumah, Exodus 22:19
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Shemot 22
כִּי יַבְעֶר־אִישׁ שָׂדֶה אוֹ־כֶרֶם וְשִׁלַּח אֶת־בְּעִירֹה וּבִעֵר בִּשְׂדֵה אַחֵר מֵיטַב שָׂדֵהוּ וּמֵיטַב כַּרְמוֹ יְשַׁלֵּֽם׃ {ס}
If he damages a field or vineyard with his animal—he lets his livestock loose, and [or] it feeds in another’s field—from his [own] prime field and prime vineyard he must compensate [the owner].
If he damages a field or vineyard with his animal—he lets his livestock loose, and [or] it feeds in another’s field—from his [own] prime field and prime vineyard he must compensate [the owner].
Rashi
כי יבער. יוליך בהמותיו בשדה וכרם של חבירו, ויזיק אותו באחת משתי אלו, או בשלוח בעירה, או בביעור, ופירשו רבותינו (בבא קמא ב:), ושלח הוא נזקי מדרך כף רגל, ובער הוא נזקי השן האוכלת ומבערת:
כִּי יַבְעֶר . [כִּי יַבְעֶר means:] he leads his cattle into the field or vineyard of his fellow man and causes him damage in one of the two following ways: either by sending in his cattle [to trample on things] or [by allowing them] to feed there. [Accordingly] our Sages explained that וְשִׁלַּח is damage caused by trampling with the foot, whereas וּבִעֵר is damage caused by the “tooth” which eats and consumes.
בשדה אחר. בשדה של איש אחר:
In another’s field. [בִּשְׁדֵה אַחֵר means:] in another man’s field.
מיטב שדהו ישלם. שמין את הנזק, ואם בא לשלם לו קרקע דמי נזקו, ישלם לו ממיטב שדותיו, אם היה נזקו סלע, יתן לו שוה סלע מעידית שיש לו. למדך הכתוב, שהנזקין שמין להם בעידית (שם ו:):
From his prime field he must compensate [the owner]. We evaluate the damage and, if he intends to pay with land as compensation for his damage, he must pay him from the best of his fields; [e.g.] if [the damages] was a sela, then he should give him a sela’s worth from the best of the land that he owns. This verse teaches you that [when land is used as compensation for] damages we evaluate them [to be collected from] the best lands [of the one who caused the damages].
כִּֽי־תֵצֵא אֵשׁ וּמָצְאָה קֹצִים וְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה שַׁלֵּם יְשַׁלֵּם הַמַּבְעִר אֶת־הַבְּעֵרָֽה׃ {ס}
If a fire goes out of control and finds [catches on] thorns, and then consumes bound or standing grain or a field, full restitution must be made by the one who started the fire.
If a fire goes out of control and finds [catches on] thorns, and then consumes bound or standing grain or a field, full restitution must be made by the one who started the fire.
Rashi
כי תצא אש. אפילו מעצמה:
If a fire goes out of control — even by itself.
ומצאה קוצים. קרדו"נש בלע"ז:
And [catches on] thorns. קוֹצִים are chardons (thistles) in Old French.
ונאכל גדיש. שליחכה בקוצים, עד שהגיעה לגדיש או לקמה המחוברת בקרקע:
And consumes bound grain. It (the flames) licked the thorns until it reached the bound grain or the standing grain which is still attached to the ground.
או השדה. שליחכה את נירו, וצריך לניר אותה פעם שניה:
Or a field — whereby [the flame] licked up his plowing and he now needs to plow it a second time.
שלם ישלם המבעיר. אף על פי שהדליק בתוך שלו, והיא יצאה מעצמה על ידי קוצים שמצאה, חייב לשלם, לפי שלא שמר את גחלתו שלא תצא ותזיק:
Full restitution must be made by the one who started the fire. Though he lit the fire on his own property and it spread of its own accord by means of thorns which it found he is nevertheless obligated to make restitution for not keeping his burning coal from breaking out and causing damage.
כִּֽי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ כֶּסֶף אֽוֹ־כֵלִים לִשְׁמֹר וְגֻנַּב מִבֵּית הָאִישׁ אִם־יִמָּצֵא הַגַּנָּב יְשַׁלֵּם שְׁנָֽיִם׃
If a man gives his neighbor money or articles to safeguard and they are stolen from the house of the [watch]man, if the thief is found, he must pay double.
If a man gives his neighbor money or articles to safeguard and they are stolen from the house of the [watch]man, if the thief is found, he must pay double.
Rashi
וגנב מבית האיש. לפי דבריו (שם סג:):
And they are stolen from the house of the [watch]man — according to his own testimony.
אם ימצא הגנב. ישלם הגנב שנים לבעלים:
If the thief is found he must pay — the thief shall pay two-fold to the owners.
אִם־לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּֽעַל־הַבַּיִת אֶל־הָֽאֱלֹהִים אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵֽהוּ׃
If the thief is not found, the owner of the house [the watchman] must come before the judges [Beis Din], [to swear] that he did not lay a hand on his neighbor’s possessions [for his personal use].
If the thief is not found, the owner of the house [the watchman] must come before the judges [Beis Din], [to swear] that he did not lay a hand on his neighbor’s possessions [for his personal use].
Rashi
אם לא ימצא הגנב. ובא השומר הזה שהוא בעל הבית:
If the thief is not found — then this watchman, who is the owner of the house —
ונקרב. אל הדיינין, לדון עם זה, ולישבע לו שלא שלח ידו בשלו:
must come — to the judges, so as to adjudicate the case between him (the watchman) and the other (the original owner of the object), and he must swear to him that he did not in any way misappropriate his property.
עַֽל־כׇּל־דְּבַר־פֶּשַׁע עַל־שׁוֹר עַל־חֲמוֹר עַל־שֶׂה עַל־שַׂלְמָה עַל־כׇּל־אֲבֵדָה אֲשֶׁר יֹאמַר כִּי־הוּא זֶה עַד הָֽאֱלֹהִים יָבֹא דְּבַר־שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵֽהוּ׃ {ס}
In every question of dishonesty whether it involves an ox, a donkey, a sheep, a garment, or anything that was [allegedly] lost of which [a witness] says, “This is it!” the claims of both parties must be brought to the judges. The one whom the judges find guilty, must pay double restitution to his neighbor.
In every question of dishonesty whether it involves an ox, a donkey, a sheep, a garment, or anything that was [allegedly] lost of which [a witness] says, “This is it!” the claims of both parties must be brought to the judges. The one whom the judges find guilty, must pay double restitution to his neighbor.
Rashi
על כל דבר פשע. שימצא שקרן בשבועתו, שיעידו עדים שהוא עצמו גנבו, וירשיעוהו אלהים על פי העדים:
In every question of dishonesty. Where he is found to have lied under oath — where witnesses testify that he (the watchman) stole it himself and the court finds him guilty [of perjury], based on the testimony of the witnesses, [then —]
ישלם שנים לרעהו. למדך הכתוב, שהטוען בפקדון לומר נגנב הימני, ונמצא שהוא עצמו גנבו, משלם תשלומי כפל, ואימתי, בזמן שנשבע ואחר כך באו עדים. שכך דרשו רבותינו, ונקרב בעל הבית אל האלהים, קריבה זו שבועה היא, אתה אומר לשבועה או אינו אלא לדין, שכיון שבא לדין וכפר לומר נגנבה, מיד יתחייב בכפל אם באו עדים שהוא בידו, נאמר כאן שליחות יד, ונאמר למטה שליחות יד שְׁבֻעַת ה' תִּהְיֶה בֵּין שְׁנֵיהֶם אִם לֹא שָׁלַח יָדֹו, מה להלן שבועה אף כאן שבועה:
He must pay double restitution to his neighbor. The Torah teaches you that if one makes a claim, regarding an object left for safekeeping, saying that it was stolen from him, and then it is discovered that he himself stole it, he must pay double restitution. However, when does this apply? In a case where he swears and afterwards witnesses come [and contradict him] for our Sages expounded [this verse] thus: The owner of the house shall approach the Beis Din this “approaching” refers to taking an oath. You claim that it refers to taking an oath, or perhaps it refers only to presenting the case, and when he presents his case and denies any obligation by claiming it was stolen he is immediately liable to pay twofold once witnesses come [and testify] that it is in his possession? [That this is not the case here is indicated by a גְּזֵרָה שָׁוָה:] The term שְׁלִחוּת יָד is stated here and further on the term שְׁלִיחוּת יָד is also used: “An oath to God shall be between them that he did not lay his hand (לֹא שָׁלַח יָדוֹ).” Just as in the latter case it (שְׁלִיחוּת יַד) refers to taking an oath, here, too, it refers to taking an oath.
אשר יאמר כי הוא זה. לפי פשוטו, אשר יאמר העד כי הוא זה שנשבעת עליו הרי הוא אצלך, עד הדיינין יבא דבר שניהם ויחקרו את העדות, ואם כשרים הם וירשיעוהו לשומר זה, ישלם שנים, ואם ירשיעו את העדים שנמצאו זוממין, ישלמו הם שנים לשומר. ורבותינו ז"ל דרשו, כי הוא זה, ללמד שאין מחייבין אותו שבועה אלא אם כן הודה במקצת, לומר כך וכך אני חייב לך, והמותר נגנב ממני (שם קו:):
Of which [a witness] says, “This is it!” According to its plain meaning [it means]: of which a witness says, “this object, about which you swore [that it was stolen]; is [really] in your possession.” Then their dispute shall come before the judges, and they will examine the testimony. If they [turn out to] be honest and they [Beis Din] find the watchman guilty, he must pay twofold. But if the witnesses perjure themselves for they are found to be conspiring witnesses (זוֹמְמִין), they must then pay twofold to the watchman. However, our Sages of blessed memory expounded it [that the watchman claims:] “This is it!” [i.e., “this is what remains of the object, the rest was stolen], which teaches us that we do not obligate him to take an oath unless he made a partial admission by saying: So much and so much I owe you but the rest was stolen from me.”
כִּֽי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ חֲמוֹר אוֹ־שׁוֹר אוֹ־שֶׂה וְכׇל־בְּהֵמָה לִשְׁמֹר וּמֵת אוֹ־נִשְׁבַּר אוֹ־נִשְׁבָּה אֵין רֹאֶֽה׃
If a man gives his neighbor, a donkey, an ox, a sheep, or any animal for safeguarding; and it dies, or is injured, or is captured, and there is no eyewitness,
If a man gives his neighbor, a donkey, an ox, a sheep, or any animal for safeguarding; and it dies, or is injured, or is captured, and there is no eyewitness,
Rashi
כי יתן איש אל רעהו חמור או שור. פרשה ראשונה נאמרה בשומר חנם (בבא מציעא צד:) לפיכך פטר בו את הגנבה, כמו שכתוב וגונב מבית האיש אם לא ימצא הגנב ונקרב בעל הבית, לשבועה, למדת שפוטר עצמו בשבועה זו, ופרשה זו אמורה בשומר שכר, לפיכך אינו פטור אם נגנבה, כמו שכתוב אם גנוב יגנב מעמו ישלם, אבל על האונס, כמו מת מעצמו, או נשבר, או נשבה בחזקה על ידי לסטים, ואין רואה יעיד בדבר:
If a man gives his neighbor a donkey or an ox. The first section deals with a שׁוֹמֵר חִנָּם — a watchman who receives no compensation. He is, therefore, not held responsible for theft (i.e., if the item is stolen from him), as is written: “[If a man gives his neighbor...] and they are stolen from the house of the watchman.” “If the thief is not found then the house-owner (the watchman) must come,” to swear. You learn from this that he (the watchman) frees himself [from any responsibility] with this oath. But this section deals with a שׁוֹמֵר שָֹכָר (a watchman compensated for his work), who is not freed from responsibility if [the item to be watched] is stolen, as is written: “But if it was indeed stolen from him he must make restitution.” However, for something over which he has no control, as in a case where it (an animal) died of itself, or was injured, or was forcibly taken by robbers, and there is no one who saw it happen so as to be able to testify about the matter, then —
שְׁבֻעַת יְהֹוָה תִּהְיֶה בֵּין שְׁנֵיהֶם אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ וְלָקַח בְּעָלָיו וְלֹא יְשַׁלֵּֽם׃
an oath to Adonoy shall be between them, that he [the watcher] did not lay his hand on his neighbor’s possession [for his personal use]. The owner must accept it [the oath], and [the watcher] need not make restitution.
an oath to Adonoy shall be between them, that he [the watcher] did not lay his hand on his neighbor’s possession [for his personal use]. The owner must accept it [the oath], and [the watcher] need not make restitution.
Rashi
שבעת ה' תהיה. ישבע שכן הוא כדבריו, והוא לא שלח בה יד להשתמש בה לעצמו, שאם שלח בה יד ואחר כך נאנסה, חייב באונסים:
An oath to Adonoy shall be. He shall swear that it is as he claims and that he did not lay a hand on it to make any personal use of it. For had he laid a hand on it and afterwards an accident happened to it he is liable for those accidents.
ולקח בעליו. השבועה:
The owner must accept it. [I.e., he must accept] the oath.
ולא ישלם. לו השומר כלום:
And he need not make restitution. [I.e., the watchman need not make restitution] to him at all.
וְאִם־גָּנֹב יִגָּנֵב מֵעִמּוֹ יְשַׁלֵּם לִבְעָלָֽיו׃
But if it was indeed stolen from him, he must make restitution to its owner.
But if it was indeed stolen from him, he must make restitution to its owner.
אִם־טָרֹף יִטָּרֵף יְבִאֵהוּ עֵד הַטְּרֵפָה לֹא יְשַׁלֵּֽם׃ {פ}
If it was torn apart [killed by wild beasts], he [the watcher] must provide witnesses. He then need not pay for that which was torn apart.
If it was torn apart [killed by wild beasts], he [the watcher] must provide witnesses. He then need not pay for that which was torn apart.
Rashi
אם טרף יטרף. על ידי חיה רעה:
If it was torn — by a wild animal.
יבאהו עד. יביא עדים שנטרפה באונס ופטור:
He must provide witnesses. [I.e.,] he shall bring [two] witnesses that it was torn apart [in a way that was] beyond his control and he will then not be liable to pay restitution.
הטרפה לא ישלם. אינו אומר טרפה לא ישלם, אלא הטרפה, יש טרפה שהוא משלם ויש טרפה שאינו משלם, טרפת חתול ושועל ונמיה משלם, טרפת זאב ארי ודוב ונחש אינו משלם, ומי לחשך לדון כן, שהרי כתיב ומת או נשבר או נשבה, מה מיתה שאין יכול להציל, אף שבר ושביה שאין יכול להציל:
He need not pay for that which was torn apart. It does not say: טְרֵפָה לֹא יְשַׁלֵּם (he need not pay for [any] one which was torn): but, rather, it says: הַטְּרֵפָה [for this one that was torn). [This indicates that] there is a torn one for which he must pay, and there is a torn one for which he need not pay: For one that was torn apart by a cat, fox, or marten he must pay restitution. Whereas, for one that was torn apart by a wolf, lion, bear, or snake, he need not pay. But who whispered to you to come to these conclusions? Because it is written: “and it dies, or is injured, or is captured.” Just as [the animal’s] dying naturally is something he cannot prevent, so, too, the case of injury and captivity [must be such] that he had no way of preventing it.
וְכִֽי־יִשְׁאַל אִישׁ מֵעִם רֵעֵהוּ וְנִשְׁבַּר אוֹ־מֵת בְּעָלָיו אֵין־עִמּוֹ שַׁלֵּם יְשַׁלֵּֽם׃
If a man borrows something from his neighbor, and it becomes broken or dies; if the owner is not [involved] with him, he [the borrower] must make full restitution.
If a man borrows something from his neighbor, and it becomes broken or dies; if the owner is not [involved] with him, he [the borrower] must make full restitution.
Rashi
וכי ישאל. בא ללמדך על השואל שחייב באונסין:
If [a man] borrows. [This section] comes to teach you regarding the borrower that he is liable even for accidents.
בעליו אין עמו. אם בעליו של שור אינו עם השואל במלאכתו (בבא מציעא שם):
If the owner is not with him. [Meaning:] if the owner of the ox is not employed by the borrower to do his work.
אִם־בְּעָלָיו עִמּוֹ לֹא יְשַׁלֵּם אִם־שָׂכִיר הוּא בָּא בִּשְׂכָרֽוֹ׃ {ס}
If the owner is [involved] with him, then he [the borrower] need not make restitution. If it was hired, it [the ox] comes in its rental price.
If the owner is [involved] with him, then he [the borrower] need not make restitution. If it was hired, it [the ox] comes in its rental price.
Rashi
אם בעליו עמו. בין שהוא באותה מלאכה בין שהוא במלאכה אחרת, היה עמו בשעת שאלה, אינו צריך להיות עמו בשעת שבורה ומתה (שם צה:):
If the owner is with him. [This teaches that] whether [he is employed] in that work (i.e., the same work as the animal) or whether he [is employed] in other work, as long as he was employed by him at the time he borrowed [the ox], he need not be employed by him at the time of the injury to, or the death [of, the animal].
אם שכיר הוא. אם השור אינו שאול אלא שכור, בא בשכרו ליד השוכר הזה ולא בשאלה, ואין כל הנאה שלו, שהרי על ידי שכרו נשתמש, ואין לו משפט שואל להתחייב באונסין. ולא פירש מה דינו אם כשומר חנם או כשומר שכר, לפיכך נחלקו בו חכמי ישראל, שוכר כיצד משלם, רבי מאיר אומר כשומר חנם, רבי יהודה אומר כשומר שכר:
If it was hired. [I.e.] if the ox was not borrowed but rather hired, then, since it (בָּא בִשְׂכָרוֹ) came for its rental fee into the hands of the lessee, and not through borrowing, and the benefit is not his entirely for it is in return for its rental fee that he uses it, the rule of the borrower does not apply to him — to make him liable even for accidents. The Torah does not make it clear what rule applies to him (the hirer), whether [he is considered] a שׁוֹמֵר חִנָּם or a שׁוֹמֵר שָׂכָר . Therefore the Sages of Yisrael disputed this matter: What manner of restitution does a hirer make? Rabbi Meir said: as a שׁוֹמֵר חִנָּם . Rabbi Yehudah said: as a שׁוֹמֵר שָׂכָר .”
וְכִֽי־יְפַתֶּה אִישׁ בְּתוּלָה אֲשֶׁר לֹא־אֹרָשָׂה וְשָׁכַב עִמָּהּ מָהֹר יִמְהָרֶנָּה לּוֹ לְאִשָּֽׁה׃
If a man seduces a virgin who is not betrothed, and lies with her; he must give the dowry to acquire her as his wife.
If a man seduces a virgin who is not betrothed, and lies with her; he must give the dowry to acquire her as his wife.
Rashi
וכי יפתה. מדבר על לבה עד ששומעת לו, וכן תרגומו וארי ישדל. שדול בלשון ארמי כפתוי בלשון עברי:
If [a man] seduces. He speaks “to her heart (softly and kindly)” until she consents to him. Onkelos translates it similarly: וַאֲרֵי יְשַׁדֵּל, שִׁדוּל in Aramaic having the same meaning as פִּתּוּי (seducing) in Hebrew.
מהר ימהרנה. יפסוק לה מוהר כמשפט איש לאשתו, שכותב לה כתובה וישאנה:
He must give the dowry. He must set aside a dowry for her as is the law regarding a man and his wife, i.e., he must write a kesubah (marriage contract) and then marry her.
אִם־מָאֵן יְמָאֵן אָבִיהָ לְתִתָּהּ לוֹ כֶּסֶף יִשְׁקֹל כְּמֹהַר הַבְּתוּלֹֽת׃ {ס}
If her father utterly refuses to give her to him, he must give [the father] the weight of silver equal to the dowry usually given to virgins.
If her father utterly refuses to give her to him, he must give [the father] the weight of silver equal to the dowry usually given to virgins.
Rashi
כמהר הבתולות. שהוא קצוב חמשים כסף אצל התופס את הבתולה ושוכב עמה באונס, שנאמר וְנָתַן הָאִיש הַשֹׁכֵב עִמָּהּ לַאֲבִי הַנַעֲרָה חֲמִשִׁים כָּסֶף (דברים כב, כט):
Equal to the dowry usually given to virgins — which is set at fifty silver shekalim in regard to someone who forcibly takes a virgin and lies with her against her will, as it is said: “The man that lay with her must give to the maiden’s father fifty silver shekalim.”
מְכַשֵּׁפָה לֹא תְחַיֶּֽה׃
You shall not allow a witch to live.
You shall not allow a witch to live.
Rashi
מכשפה לא תחיה. אלא תומת בבית דין, ואחד זכרים ואחד נקבות, אלא שדבר הכתוב בהווה, שהנשים מצויות מכשפות (סנהדרין סז:):
You shall not allow a witch to live. But she must be put to death by the court. [This applies] whether they are male or female but the Torah [uses the feminine] because it speaks of what is usual, for it is women who are most commonly witches.
כׇּל־שֹׁכֵב עִם־בְּהֵמָה מוֹת יוּמָֽת׃ {ס}
Whoever lies with an animal must be put to death.
Whoever lies with an animal must be put to death.
Rashi
(ס"א כל שוכב עם בהמה מות יומת. בסקילה, רובע כנרבעת, שכתוב בהן דמיהם בם:)
Whoever lies with an animal must be put to death — by stoning. Both man and woman [who are guilty are stoned], for it is written about them: “Their blood is upon them.”
זֹבֵחַ לָאֱלֹהִים יׇֽחֳרָם בִּלְתִּי לַיהֹוָה לְבַדּֽוֹ׃
Whoever slaughters to a god must be condemned [to die]. [Sacrifices may be offered] to Adonoy alone.
Whoever slaughters to a god must be condemned [to die]. [Sacrifices may be offered] to Adonoy alone.
Rashi
לאלהים. לעבודת גילולים. אילו היה נקוד לאלהים (הלמ"ד בציר"י), היה צריך לפרש ולכתוב אחרים, עכשיו שאמר לאלהים, אין צריך לפרש אחרים, שכל למ"ד ובי"ת וה"א המשמשות בראש התיבה, אם נקודה בחטף, כגון למלך, למדבר, לעיר, צריך לפרש לאיזה מלך, לאיזה מדבר, לאיזה עיר, וכן למלכים, ולרגלים, בחיר"ק, צריך לפרש לאיזה, ואם אינו מפרש, כל מלכים במשמע, וכן לאלהים כל אלהים במשמע, אפילו קודש, אבל כשהיא נקודה פתח, כמו למלך, למדבר, לעיר, (פת"ח וקמ"ץ ענין אחד בענין זה, וגם יש לומר בדרך אחר כמ"ש בדקדוקי רש"י יעויין בו) נודע באיזה מלך מדבר, וכן לעיר נודע באיזה עיר מדבר, וכן לאלהים לאותן שהוזהרתם עליהם במקום אחר. כיוצא בו אֵין כָּמֹוךָ בָּאֱלֹהִים (תהלים פו, ח), לפי שלא פירש, הוצרך לינקד פת"ח:
To a god. [Meaning:] to idols. If it were vocalized לֵאלֹהִים [instead of לָאֱלֹהִים] it would have been necessary to explicitly write: אֲחֵרִים [לֵאלֹהִים] — other [gods]. However, now that it is vocalized לָאֱלֹהִים it is not necessary to define it with the word “other.” For wherever the letters ל' or ב' or ה' are used as a prefix, and are vocalized with a sheva for example: לְמֶלֶךְ (to a king), לְמִדְבָּר (to a desert), לְעִיר (to a city), it is necessary to define which king, which desert, which city. Similarly, (when these letters precede a sheva such as): לִמְלָכִים (for kings), לִרְגָלִים (for holidays) [when the vowel of the prefix is] a chirick, it is necessary to define which ones, for if it (לִמְלָכִים) were not defined it would refer to all kings. Similarly לֵאלֹהִים (to gods) would include all gods even [the One of whom the use of אֱלֹהִים is] holy. But when [one of these letters] is vocalized with a patach as in: לַמֶּלֶךְ (to the king), לַמִּדְבָּר (to the desert) לָעִיר (to the city), then it is known which king is spoken of. So, too, regarding לָעִיר, it is known which city is spoken of. So, too, לָאֱלֹהִים refers to those [gods] that were forbidden to you elsewhere. Similarly: “There is none like You (בָּאֱלֹהִים) amongst the gods,” since בָאֱלֹהִים is not defined [with אֲחֵרִים] it was necessary to vocalize it with a patach.
יחרם. יומת. ולמה נאמר יחרם, והלא כבר נאמרה בו מיתה במקום אחר וְהֹוצֵאתָ אֶת הָאִישׁ הַהוּא אֹו אֶת הָאִשָּׁה הַהִיא וגו' (דברים יז, ה), אלא לפי שלא פירש על איזו עבודה חייב מיתה, שלא תאמר כל עבודות במיתה, בא ופירש לך כאן זובח לאלהים יחרם, לומר לך, מה זביחה עבודה הנעשית בפנים לשמים, אף אני מרבה המקטיר והמנסך שהם עבודות בפנים, וחייבין עליהם לכל עבודת אלילים, בין שדרכה לעבדה בכך בין שאין דרכה לעבדה בכך, אבל שאר עבודות, כגון המכבד והמרבץ והמגפף והמנשק, אינו במיתה אלא באזהרה:
Must be condemned. [Meaning:] he must be put to death. Why is יָחֳרָם written here? Has not the penalty of death already been stated elsewhere: “You shall take out that man or that woman, etc., [and stone them]”? But [the answer is:] since there it was not made clear what form of worship carries the death penalty, and so that you not think that all forms of [idolatry] worship carry the death penalty, the Torah comes and makes it clear to you here “Whoever slaughters to a god must be condemned [to die], thereby telling you that just as slaughtering is a service that is performed inside [the Mikdosh] when it is done to [the One] in Heaven, so, too, do I include one who burns incense and one who pours libation, which are also services performed inside [the Mikdosh;] and one is liable [for performing] any of these services to idolatry, whether it is the usual way of worshipping it or is not the usual way of worshipping it. But other forms of worship, such as: one who sweeps the floor [before an idol] or one who sprinkles water so as to settle the dust, or one who hugs or kisses [the idol], his penalty is not death, but he transgresses a לַאו — a negative precept.
וְגֵר לֹא־תוֹנֶה וְלֹא תִלְחָצֶנּוּ כִּֽי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָֽיִם׃
You must not abuse or oppress a stranger, for you were strangers in the land of Egypt.
You must not abuse or oppress a stranger, for you were strangers in the land of Egypt.
Rashi
וגר לא תונה. אונאת דברים, קונטרליאר"ר בלע"ז (העהנען) כמו וְהַאֲכַלְתִּי אֶת מֹונַיִךְ אֶת בְּשָׂרם (ישעיה מט, כו):
You must not abuse a stranger. [This refers to] abusive words contralier (to taunt, aggravate) in Old French. as in: “I will feed (אֶת מוֹנַיִךְ) those that abuse you with their own flesh.”
ולא תלחצנו. בגזילת ממון:
Do not oppress him. [This refers to] robbing him of his money.
כי גרים הייתם. אם הוניתו, אף הוא יכול להונותך, ולומר לך אף אתה מגרים באת, מום שבך אל תאמר לחברך. כל לשון גר, אדם שלא נולד באותה מדינה, אלא בא ממדינה אחרת לגור שם:
For you were strangers. If you abuse him, he, too, is capable of abusing you by saying to you: “You, too, descend from strangers.” With a fault which is your own do not reproach your fellow man. Wherever the term גֵר is used [it denotes] a person who was not born in that country, but came from another land to reside there.
כׇּל־אַלְמָנָה וְיָתוֹם לֹא תְעַנּֽוּן׃
You must not mistreat any widow or orphan.
You must not mistreat any widow or orphan.
Rashi
כל אלמנה ויתום לא תענון. הוא הדין לכל אדם, אלא שדבר הכתוב בהווה, לפי שהם תשושי כח ודבר מצוי לענותם:
Do not mistreat any widow or orphan. The same applies to any person but the Torah speaks of what is usual, for they are weak and are frequently mistreated.
אִם־עַנֵּה תְעַנֶּה אֹתוֹ כִּי אִם־צָעֹק יִצְעַק אֵלַי שָׁמֹעַ אֶשְׁמַע צַעֲקָתֽוֹ׃
If you do mistreat him [them], when he cries out to Me, I will indeed hear his cry.
If you do mistreat him [them], when he cries out to Me, I will indeed hear his cry.
Rashi
אם ענה תענה אתו. הרי זה מקרא קצר, גזם ולא פירש ענשו, (והא דכתיב והיו נשיכם וגו', זהו אם צעוק יצעק, אבל באם לא יצעק לא פירש, וק"ל) כמו לָכֵן כָּל הֹרֵג קַיִן (בראשית ד, טו), גזם ולא פירש ענשו, אף כאן אם ענה תענה אותו, לשון גזום, כלומר סופך ליטול את שלך, למה, כי אם צעק יצעק אלי וגו':
If you do mistreat him. This is a shortened verse. It threatens but does not make clear his punishment, as in: “Therefore whoever kills Kayin.” [There, too] there is a threat but does not make clear his punishment. Here, too: “If you do mistreat him” conveys a threat, [i.e.] “In the end you will get yours.” Why? “when he cries out to Me, etc.”
וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם בֶּחָרֶב וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתֹמִֽים׃ {פ}
Then I will cause My anger to flare, and I will kill you by the sword. Your wives will become widows and your children will be orphans.
Then I will cause My anger to flare, and I will kill you by the sword. Your wives will become widows and your children will be orphans.
Rashi
והיו נשיכם אלמנות. ממשמע שנאמר והרגתי אתכם, איני יודע שנשיכם אלמנות ובניכם יתומים, אלא הרי זו קללה אחרת, שיהיו הנשים צרורות כאלמנות חיות, שלא יהיו עדים למיתת בעליהן ותהיינה אסורות להנשא, והבנים יהיו יתומים, שלא יניחום בית דין לירד לנכסי אביהם, לפי שאין יודעים אם מתו אם נשבו:
Your wives will become widows. From that which is implied by its saying: “and I will kill you,” would I not know myself that “your wives will be widows and your children will be orphans”? But the answer is that this is an additional curse: that the women will be bound as living widows — that there will be no witnesses who can testify to the death of their husbands and they will thus be prohibited from remarrying. And the children will be orphans, [i.e.] the Beis Din will not allow them to take possession of the fathers’ estates, for they do not know whether they died or were taken captive.
אִם־כֶּסֶף ׀ תַּלְוֶה אֶת־עַמִּי אֶת־הֶֽעָנִי עִמָּךְ לֹא־תִהְיֶה לוֹ כְּנֹשֶׁה לֹֽא־תְשִׂימוּן עָלָיו נֶֽשֶׁךְ׃
When you lend money to My people, to the poor person who is with [among] you, do not act toward him as a [demanding] creditor. Do not place the burden of interest upon him.
When you lend money to My people, to the poor person who is with [among] you, do not act toward him as a [demanding] creditor. Do not place the burden of interest upon him.
Rashi
אם כסף תלוה את עמי. רבי ישמעאל אומר, כל אם ואם שבתורה רשות, חוץ מג', וזה אחד מהן:
When you lend money. Rabbi Yishmael said: Each and every time אִם appears in the Torah [it refers to] something optional except in three instances of which this is one.
את עמי. עמי ונכרי, עמי קודם. עני ועשיר, עני קודם. עניי עירך ועניי עיר אחרת, עניי עירך קודמין (בבא מציעא עא.). וזה משמעו, אם כסף תלוה, את עמי תלוהו קודם לעובד גילולים, ולאיזה מעמי, את העני, ולאיזה עני, לאותו שעמך. (ד"א את העני, שלא תנהוג בו מנהג בזיון בהלואה שהוא עמי.
My people. [I.e. if you are faced with a choice of lending money to] one of My people or to a gentile, then “one of My people” has priority. [If the choice is between] a poor person and a rich one, then the poor person has priority. [If the choice is between] the poor of your city and the poor of another city, then the poor of your city have priority. And this is the way it is implied [in the text]: “When you lend money, [then,] lend it “to one of My people” and not to the gentile. And to which particular one of My people? “The poor one.” And to which particular poor one? To the one that is “with you.” (An alternate explanation of אֶת עַמִּי: “Do not act disrespectfully towards him when lending him money, for he is one of My people” —
את העני עמך, הוי מסתכל בעצמך כאילו אתה עני):
the poor that is with you — [saying, in effect:] “Look at yourself as if you were the poor person.”)
לא תהיה לו כנשה. לא תתבענו בחזקה, אם אתה יודע שאין לו, אל תהי דומה עליו כאילו הלויתו, אלא כאילו לא הלויתו, כלומר, לא תכלימהו:
Do not act toward him as a creditor. [I.e.] do not forcibly demand payment from him. If you know that he has no money do not appear towards him as if you have lent him money but, rather, as if you have not lent him, in other words: Do not embarrass him!
נשך. רבית, שהוא כנשיכת נחש, שנחש נושך חבורה קטנה ברגלו ואינו מרגיש, ופתאום הוא מבצבץ ונופח עד קדקדו, כך רבית, אינו מרגיש ואינו ניכר עד שהרבית עולה ומחסרו ממון הרבה:
Interest. [נֶשֶׁךְ has the meaning of:] “interest” because it is (כִנְשִׁיכַת) like the bite of a snake which bites [inflicting] a small wound in his foot which he does not feel and, suddenly, it burgeons and swells [his entire body] till his head. So it is with interest: He (the borrower) feels nothing and it is not noticeable [at first] until the interest accumulates and causes him a great loss of money.
אִם־חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ עַד־בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לֽוֹ׃
If you take your neighbor’s garment as security, you must return it to him till sunset;
If you take your neighbor’s garment as security, you must return it to him till sunset;
Rashi
אם חבול תחבל. כל לשון חבלה אינו משכון בשעת הלואה, אלא שממשכנין את הלוה כשמגיע הזמן ואינו פורע. (חבול תחבול כפל לך בחבלה עד כמה פעמים, אמר הקב"ה, כמה אתה חייב לי, והרי נפשך עולה אצלי כל אמש ואמש ונותנת דין וחשבון ומתחייבת לפני, ואני מחזירה לך, אף אתה טול והשב טול והשב):
If you take security. Wherever the term חֲבָלָה appears it does not refer to security [taken] at the time the loan is made but rather the security that is taken from the borrower when the loan comes due and he does not pay. (חָבוֹל תַּחְבֹּל: [The Torah asks] that you repeat taking the security even many times over. God [in effect] says: “How much do you owe Me? and see for yourself that your soul ascends to Me each and every night and gives an accounting of itself and thereby becomes beholden to Me, and yet I return it to you [every morning]. So shall you, too, take the security and return it, take it [again] and return it.)
עד בא השמש תשיבנו לו. כל היום תשיבנו לו עד בא השמש, וכבוא השמש תחזור ותטלנו עד שיבא בקר של מחר, ובכסות יום הכתוב מדבר שאין צריך לה בלילה (מכילתא פי"ט):
You must return it till sunset. Return it to him [for] the entire day [so that he may have it] till sunset. And when the sun sets take it again until the morning of the following day. This verse deals with a garment worn by day which he (the borrower) does not need at night.
כִּי הִוא כְסוּתֹה לְבַדָּהּ הִוא שִׂמְלָתוֹ לְעֹרוֹ בַּמֶּה יִשְׁכָּב וְהָיָה כִּֽי־יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּֽי־חַנּוּן אָֽנִי׃ {ס}
For this alone is his covering, the garment [to cover] his skin. With what shall he lie down [to sleep]? If it happens that he cries out to Me, I will hear [his cry] for I am gracious.
For this alone is his covering, the garment [to cover] his skin. With what shall he lie down [to sleep]? If it happens that he cries out to Me, I will hear [his cry] for I am gracious.
Rashi
כי הוא כסותה. זו טלית:
For this is his covering. This refers to the outer-garment.
שמלתו. זו חלוק:
His garment. This refers to the shirt [worn on the flesh].
במה ישכב. לרבות את המצע:
With what shall he lie down? This includes the bed-covering.
כי יבער. את בעירה. ובער. כולם לשון בהמה, כמו אֲנַחְנוּ וּבְעִירנוּ (במדבר כ, ד):
כִּי יַבְעֶר, אֶת־בְּעִירֹה, וּבִעֵר . These are terms relating to cattle as in: “We (וּבְעִירֵנוּ) and our cattle.”