1How is the assessment for embarrassment evaluated? Everything depends on the character of the person who causes the embarrassment and that of the one who is embarrassed. For the embarrassment caused by a child cannot be compared to the embarrassment caused by a respected adult, since the embarrassment caused by the ignoble one is greater.1אכֵּיצַד מְשַׁעֲרִין הַבֹּשֶׁת? הַכֹּל לְפִי הַמְּבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ: אֵינוֹ דּוֹמֶה מִתְבַּיֵּשׁ מִן הַקָּטָן, לְמִתְבַּיֵּשׁ מֵאָדָם גָּדוֹל וּמְכֻבָּד, שֶׁזֶּה שֶׁבִּיְּשׁוֹ זֶה הַקַּל, בָּשְׁתּוֹ מְרֻבָּה.
2A person who embarrasses someone who is naked, or who is in the bathhouse is not liable.2 If the wind blew and raised a person’s clothes up against his face, revealing his nakedness, and then another person removed more of his garments, the latter is liable for causing embarrassment. Nevertheless, the embarrassment caused to this person whose nakedness was revealed cannot be compared to the embarrassment of a person who was not naked at all.3בהַמְּבַיֵּשׁ אֶת הֶעָרֹם, אוֹ מִי שֶׁהוּא בַּמֶּרְחָץ - פָּטוּר. נָשְׁבָה הָרוּחַ, וְהָפְכָה שׁוּלָיו עַל פָּנָיו, וַהֲרֵי הוּא עָרֹם, וְהוֹסִיף זֶה בְּהַפְשָׁטָתוֹ - חַיָּב בְּבֹשֶׁת. וְאֵינוֹ דּוֹמֶה מְבַיֵּשׁ אֶת זֶה שֶׁנַּעֲשָׂה עָרֹם, לִמְבַיֵּשׁ אֶת שֶׁאֵינוֹ עָרֹם.
Similarly, if a person lifted up his clothes to go, down to a river or to ascend from a river, and another person embarrassed him, that person is liable. Nevertheless, the embarrassment caused to this person cannot be compared to the embarrassment of a person who was fully clothed.4וְכֵן אִם הִגְבִּיהַּ בְּגָדָיו לֵירֵד לַנָּהָר, אוֹ שֶׁעָלָה מִן הַנָּהָר וּבִיְּשׁוֹ - חַיָּב; וְאֵינוֹ דּוֹמֶה מְבַיֵּשׁ זֶה, לִמְבַיֵּשׁ אֶת הַמְּכֻסֶּה בִּבְגָדָיו.
3When a person embarrasses a colleague who is sleeping, he is liable for the embarrassment he caused.5 If the person died in his sleep and never became aware that this person had embarrassed him, the assessment for embarrassment should not be expropriated from the person who caused the embarrassment. If, however, the embarrassed person’s heirs seized this amount from the property of the person who caused the embarrassment, it is not expropriated from them.6גהַמְּבַיֵּשׁ אֶת הַיָּשֵׁן, חַיָּב בְּבֹשֶׁת. וְאִם מֵת מִתּוֹךְ שִׁינָתוֹ, וְלֹא הֵקִיץ, וְלֹא הִרְגִּישׁ בְּזֶה שֶׁבִּיְּשׁוֹ - אֵין גּוֹבִין בֹּשֶׁת זוֹ מִן הַמְּבַיֵּשׁ; וְאִם תָּפְסוּ הַיּוֹרְשִׁין, אֵין מוֹצִיאִין מִיָּדָן.
4A person who embarrasses a mentally incompetent person is not liable.7 A person who embarrasses a deaf mute is liable.8 A person who embarrasses a convert or a servant9 is liable. The following rules apply when a person embarrasses a minor: If the minor becomes embarrassed when he is shamed, the person is liable. If the minor does not feel the shame, the other person is not liable.10דהַמְּבַיֵּשׁ אֶת הַשּׁוֹטֶה, פָּטוּר; וְהַמְּבַיֵּשׁ אֶת הַחֵרֵשׁ, חַיָּב. הַמְּבַיֵּשׁ אֶת הַגֵּר אוֹ אֶת הָעֶבֶד, חַיָּב. הַמְּבַיֵּשׁ אֶת הַקָּטָן: אִם כְּשֶׁמַּכְלִימִין אוֹתוֹ נִכְלָם, חַיָּב; וְאִם אֵינוֹ נִכְלָם, פָּטוּר.
Even when he is liable, the liability for embarrassing a minor cannot be compared to the liability for embarrassing an adult,11 nor can that required for embarrassing a servant be compared to that required for embarrassing a free man, nor can that required for embarrassing a deaf mute be compared to that required for embarrassing a mentally competent person.וּמִכָּל מָקוֹם אֵינוֹ דּוֹמֶה הַמְּבַיֵּשׁ אֶת הַקָּטָן, לַמְּבַיֵּשׁ אֶת הַגָּדוֹל; וְלֹא הַמְּבַיֵּשׁ אֶת הָעֶבֶד, לַמְּבַיֵּשׁ בֶּן חוֹרִין; וְלֹא מְבַיֵּשׁ חֵרֵשׁ, לִמְבַיֵּשׁ פִּקֵּחַ.
5When a person embarrasses a colleague with words, or he spits on his clothing, he is not liable for a financial penalty.12 The court should, however, impose appropriate restraints13 concerning such matters in every place and time. If a person embarrasses a Torah scholar, he is liable to pay him for the full measure of embarrassment, even though he embarrassed him only by verbal abuse.ההַמְּבַיֵּשׁ אֶת חֲבֵרוֹ בִּדְבָרִים, אוֹ שֶׁרָקַק עַל בְּגָדָיו - פָּטוּר מִן הַתַּשְׁלוּמִין. וְיֵשׁ לְבֵית דִּין לִגְדֹּר בַּדָּבָר בְּכָל מָקוֹם וּבְכָל זְמַן, כְּמוֹ שֶׁיִּרְאוּ. וְאִם בִּיֵּשׁ תַּלְמִיד חָכָם - חַיָּב לְשַׁלֵּם לוֹ בֹּשֶׁת שְׁלֵמָה, אַף עַל פִּי שֶׁלֹּא בִּיְּשׁוֹ אֶלָא בִּדְבָרִים.
The rule has already been ordained that anyone who embarrasses a Torah scholar, even with mere verbal abuse, is penalized and is required to pay 35 gold dinarim - i.e., the weight of 8 and 3/4 sela’im.14 It is an accepted tradition, that this penalty is exacted in all places, in Eretz Yisrael and in the diaspora.15כְּבָר נִפְסַק הַדִּין שֶׁכָּל הַמְּבַיֵּשׁ תַּלְמִיד חֲכָם, אַפִלּוּ בִּדְבָרִים - קוֹנְסִין אוֹתוֹ, וְגוֹבִין מִמֶּנּוּ מִשְׁקַל חֲמִשָּׁה וּשְׁלוֹשִׁים דִּינָר מִן הַזָּהָב, שֶׁהוּא מִשְׁקָל תֵּשַׁע סְלָעִים פָּחוֹת רְבִיעַ. וְקַבָּלָה הִיא בְּיָדֵינוּ שֶׁגּוֹבִין קְנָס זֶה בְּכָל מָקוֹם, בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ.
6There have continually been instances of this in our community in Spain. There are some scholars who have waived this payment, and this is praiseworthy of them.16 There are those who demand payment and reach a compromise. The judges, however, tell the person who caused the embarrassment: “You are obligated to pay him a pound of gold.”ומַעֲשִׂים הָיוּ אֶצְלֵנוּ תָּמִיד בְּכָּךְ בִּסְפָרַד. וְיֵשׁ תַּלְמִידֵי חֲכָמִים שֶׁהָיוּ מוֹחֲלִין עַל זֶה, וְכָּךְ נָאֶה לָהֶם. וְיֵשׁ שֶׁתּוֹבֵעַ, וְעוֹשִׂין פְּשָׁרָה בֵּינֵיהֶן. אֲבָל הַדַּיָּנִים הָיוּ אוֹמְרִין לַמְּבַיֵּשׁ 'חַיָּב אַתָּה לִתֵּן לוֹ לִּיטְרָא זָהָב'.
7Although a person who embarrasses someone else verbally is not liable for a financial payment, it is a grave sin. Only a wicked and foolish person abuses and insults people. The Sages of the earlier generations said:17 “Whoever embarrasses a proper Jewish person in public with words does not have a share in the world to come.”זאַף עַל פִּי שֶׁהַמְּבַיֵּשׁ שְׁאָר הָעָם בִּדְבָרִים פָּטוּר מִן הַתַּשְׁלוּמִין, עָווֹן גָּדוֹל הוּא; וְאֵינוֹ מְחָרֵף וּמְגַדֵּף לָעָם אֶלָא רָשָׁע שׁוֹטֶה. וְאָמְרוּ חֲכָמִים הָרִאשׁוֹנִים שֶׁכָּל הַמַּלְבִּין פְּנֵי אָדָם כָּשֵׁר מִיִּשְׂרָאֵל בָּרַבִּים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא.
8There are many types of blows that involve embarrassment and a small amount of pain, but no permanent damage. Our Sages have already ordained specific payments for these types of blows.18 Whoever strikes a colleague with one of these blows must pay this specified amount. These are all considered k’nasot.חיֵשׁ הַכָּאוֹת רַבּוֹת שֶׁיֵּשׁ בָּהֶן בִּזּוּי וְצַעַר מְעַט, וְאֵין בָּהֶן נֶזֶק; וּכְבָר פָּסְקוּ לָהֶם חֲכָמִים דָּמִים קְצוּבִים. וְכָל הַמַּכֶּה חֲבֵרוֹ הַכָּאָה מֵהֶן, מְשַׁלֵּם אוֹתוֹ הַמָּמוֹן הַקָּצוּב; וְכֻלָּן קְנָסוֹת הֵן.
The specific amount that the person must pay is the assessment for pain, embarrassment, medical attention and unemployment. Whether or not the injured requires medical attention and loses employment, this is the amount that must be paid.19וְאוֹתוֹ הַמָּמוֹן הַקָּצוּב, הוּא דְּמֵי הַצַּעַר וְהַבֹּשֶׁת וְהָרִפּוּי וְהַשֶּׁבֶת. בֵּין צָרִיךְ לִרְפוּאָה וְשֶׁבֶת, בֵּין לֹא צָרִיךְ - כְּזֶה הוּא מְשַׁלֵּם.
9How much must be paid? A person who kicks a colleague with his foot must pay five sela’im.20 If he butts him with his knee, he must pay three sela’im. If he hits him with a fist, he must pay thirteen sela’im. If he slams his colleague with his palm, he must pay a sela.טוְכַמָּה הוּא מְשַׁלֵּם? הַבּוֹעֵט בַּחֲבֵרוֹ בְּרַגְלוֹ, מְשַׁלֵּם חֲמִשָּׁה סְלָעִים. הִכָּהוּ בְּאַרְכֻּבָּתוֹ, מְשַׁלֵּם שָׁלֹשׁ סְלָעִים. קִבֵּץ אֶצְבְּעוֹתָיו כְּמוֹ אוֹגֵד אֲגֻדָּה וְהִכָּהוּ בְּיָדוֹ כִּשֶׁהִיא אֲגֻדָּה - מְשַׁלֵּם שְׁלֹשׁ עֶשְׂרֵה סְלָעִים. תָּקַע אֶת חֲבֵרוֹ בְּכַפּוֹ, מְשַׁלֵּם סֶלַע.
If he slaps him in the face, he must pay fifty sela’im. If he slaps him in the face with the back of his hand, he must pay 100 sela’im.21סְטָרוֹ עַל פָּנָיו, מְשַׁלֵּם חֲמִשִּׁים סֶלַע; סְטָרוֹ מְאַחוֹרֵי יָדוֹ, מְשַׁלֵּם מֵאָה סֶלַע.
Similarly, if he twists his ear, pulls his hair, spits at him and the spittle touches his body,22 removes a man’s garment or a woman’s head covering, he must pay 100 sela’im.23וְכֵן אִם צָרַם בְּאָזְנוֹ, אוֹ תָּלַשׁ בִּשְׂעָרוֹ, אוֹ שֶׁרָקַק וְהִגִּיעַ הָרֹק בִּבְשָׂרוֹ, אוֹ הֶעֱבִיר טַלִית מֵעָלָיו, וּפָּרַע רֹאשׁ הָאִשָּׁה - מְשַׁלֵּם מֵאָה סֶלַע.
He must pay this amount for every blow he gives. What is implied? If he kicks his colleague four times - even if he kicks him in immediate succession, he must pay him twenty sela’im.24 If he slaps him in the face twice, he must pay him 100 sela’im. The same rule applies with regard to the other payments.וְכָזֶה הוּא מְשַׁלֵּם עַל כָּל מַעֲשֶׂה וּמַעֲשֶׂה. כֵּיצַד? כְּגוֹן שֶׁבָּעַט בַּחֲבֵרוֹ אַרְבַּע בְּעִיטוֹת, אַפִלּוּ זוֹ אַחַר זוֹ - מְשַׁלֵּם עֶשְׂרִים סֶלַע. סְטָרוֹ עַל פָּנָיו שְׁתֵּי סְטִירוֹת, מְשַׁלֵּם מֵאָה סֶלַע. וְכֵן בַּשְׁאָר.
10All the sela’im mentioned in this context refer to the silver coins used in Eretz Yisrael at that time. Every sela was composed of half a dinar of pure silver and three and a half dinarim of copper. Therefore, if a person became liable to pay a colleague 100 sela’im because of such blows, he is liable to pay him twelve and a half sela’im of pure silver.25יכָּל אֵלּוּ הַסְּלָעִים, הֵם מִכֶּסֶף אֶרֶץ יִשְׂרָאֵל בְּאוֹתוֹ הַזְּמַן, שֶׁהָיָה בְּכָל סֶלַע חֲצִי דִּינָר כֶּסֶף וּשְׁלוֹשָׁה דִּינָרין וּמֶחְצָה נְחֹשֶׁת. לְפִיכָךְ מִי שֶׁנִּתְחַיֵּב בְּהַכָּאוֹת אֵלּוּ לְשַׁלֵּם מֵאָה סֶלַע, הֲרֵי זֶה מְשַׁלֵּם שְׁנֵים עָשָׂר סֶלַע וּמֶחְצָה כֶּסֶף נָקִי.
11When are these assessments imposed? When a distinguished person is involved.26 If, however, an ignoble person is involved - one who is not particular about these things or the like - he receives only the amount of money that is appropriate for him, as assessed by the judges. For there are base people who are not concerned with being shamed and will demean themselves in any humiliating manner for foolishness and frivolity, or to receive a p’rutah from the fools who jest with them.יאבַּמֶּה דְּבָרִים אֲמוּרִים? בִּמְכֻבָּד. אֲבָל אָדָם שֶׁהוּא מְבֻזֶּה, וְאֵינוֹ מַקְפִּיד בְּכָל אֵלּוּ הַדְּבָרִים וְכַיּוֹצֵא בָּהֶן - אֵינוֹ נוֹטֵל אֶלָא לְפִי מַה שֶׁרָאוּי לוֹ, וּכְמוֹ שֶׁיִּרְאוּ הַדַּיָּנִים שֶׁהוּא רָאוּי לִטֹּל. לְפִי שֶׁיֵּשׁ בְּנֵי אָדָם כְּעוּרִין שֶׁאֵינָן מַקְפִּידִין עַל בָּשְׁתָּם, וְכָל הַיּוֹם מְבַזִּים עַצְמָן בְּכָל מִינֵי בִּזּוּי דֶּרֶךְ שְׂחוֹק וְקַלּוּת רֹאשׁ, אוֹ כְּדֵי לִטֹּל פְּרוּטָה אַחַת מִן הַלֵּצִים הַמְּשַׂחֲקִים עִמָּהֶם.
