1. It is a mitzvah to respect every Torah scholar,1 even if he is not one’s teacher,2 as Leviticus 19:32 states: “Stand up before a white-haired man and respect an elder.” The word זקן, translated as “elder,” alludes to the Hebrew words3 meaning “one who has acquired wisdom.” When is one obligated to stand before him? When he approaches within four cubits of him until he passes him.4אכָּל תַּלְמִיד חָכָם - מִצְוָה לְהַדְּרוֹ, וְאַף עַל פִּי שֶׁאֵינוֹ רַבּוֹ, שֶׁנֶּאֱמַר: "מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן" - "זָקֵן"' זֶה שֶׁקָּנָה חָכְמָה. וּמֵאֵימָתַי חַיָּבִין לַעֲמֹד מִפָּנָיו? מִשֶׁיִּקְרַב מִמֶּנּוּ בְּאַרְבַּע אַמּוֹת עַד שֶׁיַּעֲבֹר מִכְּנֶגֶד פָּנָיו.
2. One should not stand before a scholar in a bathhouse5 or toilet, for it is stated ibid .: “Stand up...and respect...,” implying standing up that conveys respect.6 Craftsmen are not obligated to stand before the Torah scholars while they are involved in their work,7 for it is stated: “Stand up...and respect....” It can be inferred that just as showing respect does not involve a financial loss, standing need not involve a financial loss.8באֵין עוֹמְדִין מִפָּנָיו לֹא בְּבֵית הַמֶּרְחָץ וְלֹא בְּבֵית הַכִּסֵּא, שֶׁנֶּאֱמַר: "תָּקוּם וְהָדַרְתָּ" - קִימָה שֶׁיֵּשׁ בָּהּ הִדּוּר. וְאֵין בַּעֲלֵי אֻמָּנֻיּוֹת חַיָּבִין לַעֲמֹד מִפְּנֵי תַלְמִידֵי חֲכָמִים בְּשָׁעָה שֶׁעוֹסְקִין בִּמְלַאכְתָן, שֶׁנֶּאֱמַר: "תָּקוּם וְהָדַרְתָּ" - מַה הִדּוּר שֶׁאֵין בּוֹ חֶסְרוֹן כִּיס אַף קִימָה שֶׁאֵין בָּהּ חֶסְרוֹן כִּיס.
What is the source which teaches that a person should not divert his eyes from the scholar so that he will not see him, lest he be required to stand before him?9 It is written ibid ., “and you shall fear your God.” With regard to all matters dependent on one’s conscience, the Torah states: “and you shall fear your God.”10וּמִנַּיִן שֶׁלֹּא יַעֲצִים עֵינָיו מִן הֶחָכָם כְּדֵי שֶׁלֹּא יִרְאֵהוּ עַד שֶׁלֹּא יַעֲמֹד מִפָּנָיו? שֶׁנֶּאֱמַר: "וְיָרֵאתָ מֵּאֱלֹהֶיךָ" - הָא, כָּל דָּבָר שֶׁהוּא מָסוּר לַלֵּב - נֶאֱמַר בּוֹ: "וְיָרֵאתָ מֵּאֱלֹהֶיךָ".
3. It is not proper for a scholar to trouble the people and position himself before them so that they will have to stand for him.11 Rather, he should take shortcuts and have the intent that they should not see him, so that he will not trouble them to stand.12 The Sages would take circular routes through the outskirts of their cities, where people who recognize them would not be found, in order not to trouble them.13גאֵין רָאוּי לֶחָכָם שֶׁיַּטְרִיחַ אֶת הָעָם וְיַכְוִין עַצְמוֹ לָהֶם כְּדֵי שֶׁיַּעַמְדוּ מִפָּנָיו אֶלָּא יֵלֵךְ בְּדֶרֶךְ קְצָרָה וּמִתְכַּוֵּן שֶׁלֹּא יִרְאוּ אוֹתוֹ, כְּדֵי שֶׁלֹּא יַטְרִיחֵן לַעֲמֹד. וְהַחֲכָמִים הָיוּ מַקִּיפִין וְהוֹלְכִין בַּדֶּרֶךְ הַחִיצוֹנָה שֶׁאֵין מַכִּירֵיהֶן מְצוּיִין שָׁם, כְּדֵי שֶׁלֹּא יַטְרִיחוּם.
4. Riding is considered to be walking.14 Just as one stands before a scholar who is walking, so one should stand before one who is riding.15דרוֹכֵב הֲרֵי הוּא כִּמְהַלֵּךְ - וּכְשֵׁם שֶׁעוֹמְדִים מִפְּנֵי הַמְּהַלֵּךְ כָּךְ עוֹמְדִין מִפְּנֵי הָרוֹכֵב.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

5. When three people are journeying together,16 the master should walk in the center, the student of greater stature on his right,17 and the one of lesser stature on his left.18השְׁלשָׁה שֶׁהָיוּ הוֹלְכִין בַּדֶּרֶךְ - הָרַב בָּאֶמְצַע גָּדוֹל מִימִינוֹ וְקָטֹן מִשְּׂמֹאלוֹ.
6. One who sees a scholar need not stand in deference to him until he reaches within four cubits of him; once he has passed, he may sit.19 Should one see the av beit din,20 one should stand in deference to him from the time he sees him — as far as the eye can see.21 He may not sit until he has passed four cubits beyond him.והָרוֹאֶה חָכָם - אֵינוֹ עוֹמֵד מִפָּנָיו עַד שֶׁיַּגִּיעַ לוֹ לְאַרְבַּע אַמּוֹת, וְכֵיוָן שֶׁעָבַר יוֹשֵׁב. רָאָה אַב בֵּית דִּין - עוֹמֵד מִלְּפָנָיו מִשֶּׁיִּרְאֶנּוּ מֵרָחוֹק מְלֹא עֵינָיו, וְאֵינוֹ יוֹשֵׁב עַד שֶׁיַּעֲבֹר מֵאַחֲרָיו אַרְבַּע אַמּוֹת.
Should one see the nasi,22 one should stand in deference to him from the time he sees him — as far as the eye can see. He may not sit until he has reached his place or passed beyond his field of vision and is hidden.23 Should a nasi desire to waive the honor due him, he may forgo it.24רָאָה אֶת הַנָּשִׂיא - עוֹמֵד מִלְּפָנָיו מְלֹא עֵינָיו וְאֵינוֹ יוֹשֵׁב עַד שֶׁיֵּשֵׁב בִּמְקוֹמוֹ אוֹ עַד שֶׁיִּתְכַּסֶּה מֵעֵינָיו. וְהַנָּשִׂיא שֶׁמָּחַל עַל כְּבוֹדוֹ כְּבוֹדוֹ מָחוּל.
When the nasi enters the house of study, all the people should stand. They may not sit until he tells them to. When the av beit din enters, two rows are opened for him,25 and the people stand on either side until he enters and sits in his place. The other people remain seated in their places.26כְּשֶׁהַנָּשִׂיא נִכְנָס - כָּל הָעָם עוֹמְדִים וְאֵינָן יוֹשְׁבִין עַד שֶׁיֹּאמַר לָהֶם 'שְׁבוּ!' כְּשֶׁאַב בֵּית דִּין נִכְנָס - עוֹשִׁין לוֹ שְׁתֵּי שׁוּרוֹת וְעוֹמְדִין מִכָּאן וּמִכָּאן עַד שֶׁנִּכְנָס וְיוֹשֵׁב בִּמְקוֹמוֹ וּשְׁאָר הָעָם יוֹשְׁבִין בִּמְקוֹמָן.
7. When a scholar enters27 — when he approaches within four cubits28 of anyone — the latter should stand for him.29 Thus, one stands and another sits until he enters and sits in his place.זחָכָם שֶׁנִּכְנָס כֹּל שֶׁיַּגִּיעַ לוֹ בְּאַרְבַּע אַמּוֹת עוֹמֵד מִלְּפָנָיו אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב עַד שֶׁנִּכְנָס וְיוֹשֵׁב בִּמְקוֹמוֹ.
The sons and the students of the scholars may jump over the heads of the people to reach their place when their presence is required by the people at large.30בְּנֵי חֲכָמִים וְתַלְמִידֵי חֲכָמִים, בִּזְמַן שֶׁהָרַבִּים צְרִיכִים לָהֶן - מְקַפְּצִין עַל רָאשֵׁי הָעָם וְנִכְנָסִים לִמְקוֹמָם.
It is not praiseworthy for a scholar31 to enter the house of study last.32וְאֵין שֶׁבַח לְתַלְמִידֵי חֲכָמִים שֶׁיִּכָּנְסוּ לָאַחֲרוֹנָה.
If one leaves to tend to his needs,33 he may return to his place.34יָצָא לְצֹרֶךְ - חוֹזֵר לִמְקוֹמוֹ.
The children of the scholars who35 have enough knowledge to listen turn their faces toward their father. If they lack the knowledge to listen, they turn their faces to the people.36בְּנֵי חֲכָמִים, בִּזְמַן שֶׁיֵּשׁ בָּהֶן דַּעַת לִשְׁמֹעַ - הוֹפְכִין פְּנֵיהֶן כְּלַפֵּי אֲבִיהֶן; אֵין בָּהֶן דַּעַת לִשְׁמֹעַ - הוֹפְכִין פְּנֵיהֶן כְּלַפֵּי הָעָם.
8. A student who is constantly37 sitting before his teacher38 is permitted39 to rise in his honor only twice daily, in the morning and in the evening, so that the honor paid to the teacher does not exceed the honor paid to God.40חתַּלְמִיד שֶׁהוּא יוֹשֵׁב לִפְנֵי רַבּוֹ תָּמִיד אֵינוֹ רַשַּׁאי לַעֲמֹד מִפָּנָיו אֶלָּא שַׁחֲרִית וְעַרְבִית בִּלְבַד, שֶׁלֹּא יְהֵא כְבוֹדוֹ מְרֻבֶּה מִכְּבוֹד שָׁמַיִם.
9. We should stand before an elderly man of exceedingly advanced age,41 even if he is not a scholar.42טמִי שֶׁהוּא זָקֵן מֻפְלָג בְּזִקְנָה, אַף עַל פִּי שֶׁאֵינוֹ חָכָם - עוֹמְדִין לְפָנָיו.
Even a scholar who is young is obligated to stand before an elderly man of exceedingly advanced age. Nevertheless, he need not rise to his full height, and need only show some token of respect.43וַאֲפִלּוּ הֶחָכָם שֶׁהוּא יֶלֶד עוֹמֵד בִּפְנֵי הַזָּקֵן הַמֻּפְלָג בְּזִקְנָה, וְאֵינוֹ חַיָּב לַעֲמֹד מְלֹא קוֹמָתוֹ אֶלָּא כְּדֵי לְהַדְּרוֹ.
Even an elderly gentile44 should be addressed with words of respect,45 and a hand should be extended to support him,46 as Leviticus 19:32 states: “Stand up before a white-haired man.” Every white-haired man is included therein.47וַאֲפִלּוּ זָקֵן גּוֹי - מְהַדְּרִין אוֹתוֹ בִּדְבָרִים וְנוֹתְנִין לוֹ יָד לְסָמְכוֹ, שֶׁנֶּאֱמַר: "מִפְּנֵי שֵׂיבָה תָּקוּם" - כָּל שֵׂיבָה בְּמַשְׁמָע.
10. Torah scholars should not personally take part48 in any communal work projects — e.g., building, digging, or the like — to improve the city,49 lest they become disgraced in the eyes of the common people.50 Money should not be collected from them to pay for building the city wall, fixing its gates, its watchmen’s wages, and the like.51 The same applies regarding a present to be offered to the king.52יתַּלְמִידֵי חֲכָמִים אֵינָם יוֹצְאִין בְּעַצְמָן לַעֲשׂוֹת עִם כָּל הַקָּהָל בְּבִנְיָן וַחֲפִירָה שֶׁל מְדִינָה וְכַיּוֹצֵא בָהֶן, כְּדֵי שֶׁלֹּא יִתְבַּזּוּ בִּפְנֵי עַמֵּי הָאָרֶץ. וְאֵין גּוֹבִין מֵהֶן לְבִנְיַן הַחוֹמָה וְתִקּוּן הַשְּׁעָרִים וּשְׂכַר הַשּׁוֹמְרִים וְכַיּוֹצֵא בָהֶן, וְלֹא לִתְשׁוּרַת הַמֶּלֶךְ.
Similarly, they are not obligated to pay taxes — neither their share in a tax levied on the city as a whole nor a head tax levied on each individual53 — as can be inferred from Hoshea 8:10: “Although they will give54 among the nations,55 now I will gather them; in a little while, they will be released56 from the burden of the king and his officers.”57וְאֵין מְחַיְּבִים אוֹתָן לִתֵּן הַמַּס: בֵּין מַס שֶׁהוּא קָצוּב עַל בְּנֵי הָעִיר בֵּין מַס שֶׁהוּא קָצוּב עַל כָּל אִישׁ וָאִישׁ, שֶׁנֶּאֱמַר: "גַּם כִּי יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם וְיָחֵלּוּ מְעָט מִמַּשָּׂא מֶלֶךְ וְשָׂרִים".
Similarly, if a Torah scholar has merchandise to sell, he is allowed to sell it first, and no other person at the marketplace is allowed to sell until he does.58 Similarly, if he has a legal matter59 and stands among many other litigants, he is given priority.60 Also, he is allowed to sit.61וְכֵן אִם הָיְתָה סְחוֹרָה לְתַלְמִיד חָכָם - מַנִּיחִים אוֹתוֹ לִמְכֹּר תְּחִלָּה וְאֵין מַנִּיחִים אֶחָד מִבְנֵי הַשּׁוּק לִמְכֹּר עַד שֶׁיִּמְכֹּר הוּא. וְכֵן אִם הָיָה לוֹ דִּין וְהָיָה עוֹמֵד בִּכְלָל בַּעֲלֵי דִּינִים הַרְבֵּה - מַקְדִּימִין אוֹתוֹ וּמוֹשִׁיבִין אוֹתוֹ.
11. It is a great sin to disgrace Torah scholars or to hate them.62 Jerusalem was not destroyed63 until its inhabitants disgraced its sages, as implied by II Chronicles 36:16: “And they would mock the messengers of God, despise His words, and scoff at His prophets” — i.e., they would scorn those who taught His words.64יאעָוֹן גָּדוֹל הוּא לִבְזוֹת אֶת הַחֲכָמִים אוֹ לִשְׂנֹאתָן. לֹא חָרְבָה יְרוּשָׁלַיִם עַד שֶׁבָּזוּ בָהּ תַּלְמִידֵי חֲכָמִים, שֶׁנֶּאֱמַר: "וַיִהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִיאָיו", כְּלוֹמַר: בּוֹזִים מְלַמְּדֵי דְבָרָיו.
Similarly, the Torah’s statement Leviticus 26:16:65 “If you despise My statutes” should be interpreted: “If you despise the teachers of My statutes.”66 Whoever disgraces the scholars has no portion in the world to come and is included in the category: “Those who scorn the word of God” Numbers 15:31.67וְכֵן זֶה שֶׁאָמְרָה תוֹרָה: "וְאִם בְּחֻקֹּתַי תִּמְאָסוּ" - מְלַמְּדֵי חֻקּוֹתַי תִּמְאָסוּ. וְכָל הַמְּבַזֶּה אֶת הַחֲכָמִים אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא וַהֲרֵי הוּא בִּכְלָל "כִּי דְבַר יְיָ בָּזָה".
12. Even though a person who disgraces a Torah scholar will not receive a portion in the world to come,68 if witnesses69 come and testify that he disgraced him, even if only verbally, he is placed under a ban of ostracism.70 This ban is publicly announced by the court.71 Also, wherever he is located, he is fined a litra72 of gold, which is given to the scholar.73יבאַף עַל פִּי שֶׁהַמְּבַזֶּה אֶת הַחֲכָמִים אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, אִם בָּאוּ עֵדִים שֶׁבִּזָּהוּ אֲפִלּוּ בִּדְבָרִים - חַיָּב נִדּוּי וּמְנַדִּים אוֹתוֹ בֵּית דִּין בָּרַבִּין, וְקוֹנְסִין אוֹתוֹ לִיטְרָא זָהָב בְּכָל מָקוֹם וְנוֹתְנִין אוֹתָהּ לֶחָכָם.
Even74 one who disgraces a scholar after his death is placed under a ban of ostracism by the court.75 They should release the ban when he repents. In contrast, if the scholar is alive, they do not release the ban until he appeases the scholar for whose honor he was ostracized.76וְהַמְבַזֶּה אֶת הֶחָכָם בִּדְבָרִים אֲפִלּוּ לְאַחַר מִיתָה מְנַדִּין אוֹתוֹ בֵּית דִּין וְהֵם מַתִּירִין אוֹתוֹ כְּשֶׁיַּחֲזֹר בִּתְשׁוּבָה. אֲבָל אִם הָיָה הֶחָכָם חַי, אֵין מַתִּירִין אוֹתוֹ עַד שֶׁיְּרַצֶּה זֶה שֶׁנִּדּוּהוּ בִּשְׁבִילוֹ.
To protect his honor, a scholar may issue a ban of ostracism77 against a common person78 who acted outrageously79 against him.80 He does not need witnesses, nor must the offender have been warned.81 The ban is not lifted until he appeases the scholar. If the scholar dies, three people82 may come and lift the ban.83וְכֵן הֶחָכָם עַצְמוֹ מְנַדֶּה לִכְבוֹדוֹ לְעַם הָאָרֶץ שֶׁהִפְקִיר בּוֹ וְאֵין צָרִיךְ לֹא עֵדִים וְלֹא הַתְרָאָה. וְאֵין מַתִּירִין לוֹ עַד שֶׁיְּרַצֶּה אֶת הֶחָכָם; וְאִם מֵת הֶחָכָם, בָּאִין שְׁלשָׁה וּמַתִּירִין לוֹ.
If the scholar desires to forgive him84 and not place him under ban, he is permitted to do so.85וְאִם רָצָה הֶחָכָם לִמְחֹל לוֹ וְלֹא נִדָּהוּ - הָרְשׁוּת בְּיָדוֹ.
13. If a teacher placed a person under a ban of ostracism because of his honor,86 all of his students are obligated to treat the person in the required fashion.87 However, if a student issued a ban of ostracism because of his own honor, his teacher88 is not obligated to abide by the terms of the ban. Nevertheless, all other people89 are obligated to do so.90יגהָרַב שֶׁנִּדָּה לִכְבוֹדוֹ - כָּל תַּלְמִידָיו חַיָּבִין לִנְהֹג נִדּוּי בַּמְּנֻדֶּה. אֲבָל תַּלְמִיד שֶׁנִּדָּה לִכְבוֹד עַצְמוֹ - אֵין הָרַב חַיָּב לִנְהֹג בּוֹ נִדּוּי; אֲבָל כָּל הָעָם חַיָּבִין לִנְהֹג בּוֹ נִדּוּי.
Similarly, when a person is placed under a ban of ostracism because of an affront to the honor of the nasi,91 all Jews are obligated to abide by the terms of the ban. However, if a person is placed under a ban of ostracism because of any Jew,92 the nasi is not obligated to abide by it.93וְכֵן מְנֻדֶּה לַנָּשִׂיא - מְנֻדֶּה לְכָל יִשְׂרָאֵל; מְנֻדֶּה לְכָל יִשְׂרָאֵל - אֵינוֹ מְנֻדֶּה לַנָּשִׂיא.
When a person is placed under a ban of ostracism because of his city, other cities must also abide by this ban.94 However, if he is placed under ban by other cities,95 his own city need not abide by the ban.96מְנֻדֶּה לְעִירוֹ - מְנֻדֶּה לְעִיר אַחֶרֶת; מְנֻדֶּה לְעִיר אַחֶרֶת - אֵינוֹ מְנֻדֶּה לְעִירוֹ.
14. When does the above97 apply? When the ban was imposed because he acted disrespectfully98 to a Torah scholar.99 However, a person who was placed under a ban of ostracism for another reason for which such a ban may be declared — even if the ban was declared by a person of the lowest stature in Israel — the nasi and all Jews are obligated to abide by the terms of the ban100 until he repents for the matter for which the ban was imposed, and the ban is lifted.101ידבַּמֶּה דְּבָרִים אֲמוּרִים? בְּמִי שֶׁנִּדּוּהוּ עַל שֶׁבִּזָּה תַלְמִידֵי חֲכָמִים; אֲבָל מִי שֶׁנִּדּוּהוּ עַל שְׁאָר דְּבָרִים שֶׁחַיָּבִים עֲלֵיהֶם נִדּוּי, אֲפִלּוּ נִדָּהוּ קָטָן שֶׁבְּיִשְׂרָאֵל - חַיָּב הַנָּשִׂיא וְכָל יִשְׂרָאֵל לִנְהֹג בּוֹ נִדּוּי עַד שֶׁיַּחְזֹר בִּתְשׁוּבָה מִדָּבָר שֶׁנִּדּוּהוּ בִּשְׁבִילוֹ, וְיַתִּירוּ לוֹ.
A ban of ostracism is imposed upon a person — either man or woman102 — for the following 24 reasons:103עַל עֶשְׂרִים וְאַרְבָּעָה דְּבָרִים מְנַדִּין אֶת הָאָדָם, בֵּין אִישׁ בֵּין אִשָּׁה, וְאֵלּוּ הֵן:
1) a person who disgraces a scholar, even after his passing;104א) הַמְּבַזֶּה אֶת הֶחָכָם וַאֲפִלּוּ לְאַחַר מוֹתוֹ;
2) a person who embarrasses a messenger of a court;105ב) הַמְּבַזֶּה שְׁלִיחַ בֵּית דִּין;
3) a person who calls a colleague a slave;106ג) הַקּוֹרֵא לַחֲבֵרוֹ עֶבֶד;
4) a person who was ordered to appear before a court at a specific time and did not come;107ד) מִי שֶׁשָּׁלְחוּ לוֹ בֵּית דִּין וְקָבְעוּ לוֹ זְמַן וְלֹא בָא;
5) a person who treats even one point of Rabbinic law with disrespect;108 needless to say, this applies regarding matters of Scriptural Law;109ה) הַמְּזַלְזֵל בְּדָבָר אֶחָד מִדִּבְרֵי סוֹפְרִים וְאֵין צָרִיךְ לוֹמַר בְּדִבְרֵי תוֹרָה;
6) a person who refuses to comply with the decisions rendered by a court is placed under ban until he complies;110ו) מִי שֶׁלֹּא קִבֵּל עָלָיו אֶת הַדִּין, מְנַדִּין אוֹתוֹ עַד שֶׁיִּתֵּן;
7) a person who possesses an entity that can cause damage — e.g., a dangerous dog or a faulty ladder — is placed under ban until he removes that entity;111ז) מִי שֶׁיֵּשׁ בִּרְשׁוּתוֹ דָּבָר הַמַּזִּיק, כְּגוֹן: כֶּלֶב רַע אוֹ סֻלָּם רָעוּעַ - מְנַדִּין אוֹתוֹ עַד שֶׁיָּסִיר הֶזֵּקוֹ;
8) a person who sells land to a gentile is placed under ban until he accepts responsibility for any damages which the gentile may cause his Jewish neighbor;112ח) הַמּוֹכֵר קַרְקַע שֶׁלּוֹ לְעוֹבֵד כּוֹכָבִים - מְנַדִּים אוֹתוֹ עַד שֶׁיְּקַבֵּל עָלָיו כָּל אֹנֶס שֶׁיָּבֹא מִן הָעוֹבֵד כּוֹכָבִים לְיִשְׂרָאֵל חֲבֵרוֹ בַּעַל הַמֶּצֶר;
9) a person who testifies against a Jewish colleague in a secular court and causes money which Torah law would not require him to pay to be expropriated from him is placed under ban until he repays that amount ;113ט) הַמֵּעִיד עַל יִשְׂרָאֵל בְּעַרְכָּאוֹת שֶׁל עוֹבְדֵי כוֹכָבִים וְהוֹצִיא מִמֶּנּוּ בְּעֵדוּתוֹ מָמוֹן שֶׁלֹּא כְדִין יִשְׂרָאֵל - מְנַדִּין אוֹתוֹ עַד שֶׁיְּשַׁלֵּם;
10) a butcher who is a priest114 and does not separate the priestly gifts115 and give them to another priest is placed under ban until he gives them;116י) טַבָּח כֹּהֵן שֶׁאֵינוֹ מַפְרִישׁ הַמַּתָּנוֹת וְנוֹתְנָן לְכֹהֵן אַחֵר - מְנַדִּים אוֹתוֹ עַד שֶׁיִּתֵּן;
11) a person who violates the sanctity of the second day of the festivals in the Diaspora,117 even though their observance is only a custom;118יא) הַמְּחַלֵּל יוֹם טוֹב שֵׁנִי שֶׁל גָּלֻיּוֹת אַף עַל פִּי שֶׁהוּא מִנְהָג;
12) a person who performs work on Pesach eve after noon;119יב) הָעוֹשֶׂה מְלָאכָה בְּעֶרֶב הַפֶּסַח אַחַר חֲצוֹת;
13) a person who takes God’s name in vain or takes an oath casually;120יג) הַמַּזְכִּיר שֵׁם שָׁמַיִם לְבַטָּלָה אוֹ לִשְׁבוּעָה בְּדִבְרֵי הֲבַאי;
14) a person who causes the many to desecrate God’s name;121יד) הַמֵּבִיא אֶת הָרַבִּים לִידֵי חִלּוּל הַשֵּׁם;
15) a person who causes the many to eat sacrificial food outside its proper place ;122טו) הַמֵּבִיא אֶת הָרַבִּים לִידֵי אֲכִילַת קֳדָשִׁים בַּחוּץ;
16) a person who calculates the years and declares a leap year or fixes the day of the new month in the Diaspora;123טז) הַמְּחַשֵּׁב שָׁנִים וְקוֹבֵעַ חֳדָשִׁים בְּחוּצָה לָאָרֶץ;
17) a person who causes the blind — i.e., the morally unaware124 to stumble;125יז) הַמַּכְשִׁיל אֶת הָעִוֵּר;
18) a person who prevents the many from performing a mitzvah;126יח) הַמְּעַכֵּב הָרַבִּים מִלַּעֲשׂוֹת מִצְוָה;
19) a butcher who sold non-kosher meat;127יט) טַבָּח שֶׁיָּצְאָה טְרֵפָה מִתַּחַת יָדוֹ;
20) a butcher who does not inspect his knife in the presence of a scholar;128כ) טַבָּח שֶׁלֹּא בָדַק סַכִּינוֹ לִפְנֵי חָכָם;
21) a person who intentionally causes himself to have an erection;129כא) הַמַּקְשֶׁה עַצְמוֹ לָדַעַת;
22) a person who divorced his wife, and then entered into a partnership or business dealings with her which requires them to come into contact. When they come to court, they are placed under ban;130כב) מִי שֶׁגֵּרֵשׁ אֶת אִשְׁתּוֹ וְעָשָׂה בֵּינוֹ וּבֵינָהּ שֻׁתָּפוּת, אוֹ מַשָּׂא וּמַתָּן הַמְּבִיאִין לָהֶן לְהִזָּקֵק זֶה לָזֶּה. כְּשֶׁיָּבוֹאוּ לְבֵית דִּין, מְנַדִּין אוֹתָם;
23) a scholar whose reputation is unsavory;131כג) חָכָם שֶׁשְּׁמוּעָתוֹ רָעָה;
24) a person who places a person under ban when the latter does not deserve such punishment.132כד) הַמְּנַדֶּה מִי שֶׁאֵינוֹ חַיָּב נִדּוּי.