1. Even though a sage who is distinguished for his wisdom, the nasi, or the av beit din acts shamefully, they should never be publicly1 placed under a ban of ostracism2 unless their deeds resemble those of Jeroboam ben Nevat3 and his colleagues.4אחָכָם זָקֵן בְּחָכְמָה וְכֵן נָשִׂיא אוֹ אַב בֵּית דִּין שֶׁסָּרַח - אֵין מְנַדִּין אוֹתוֹ בְּפַרְהֶסְיָה לְעוֹלָם, אֶלָּא אִם כֵּן עָשָׂה כְּיָרָבְעָם בֶּן נְבָט וַחֲבֵרָיו.
However, if one of these individuals performs other sins, he should be punished by lashes privately, as implied by Hoshea 4:5:5 “You shall stumble during the day and the prophet will stumble with you at night” — i.e., even though he stumbles, cover him like night. He is told: “Preserve your honor and stay at home.”6אֲבָל כְּשֶׁחָטָא שְׁאָר חַטָּאוֹת מַלְקִין אוֹתוֹ בְּצִנְעָה, שֶׁנֶּאֱמַר: "וְכָשַׁלְתָּ הַיּוֹם וְכָשַׁל גַּם נָבִיא עִמְּךָ לָיְלָה" - אַף עַל פִּי שֶׁכָּשַׁל, כַּסֵּהוּ כַּלַּיְלָה. וְאוֹמְרִים לוֹ "הִכָּבֵד וְשֵׁב בְּבֵיתֶךָ".
Similarly, whenever a Torah scholar7 is obligated to be ostracized, it is forbidden for a court to act rashly and pronounce a ban hastily. Instead, they should shun the matter and try to avoid it.8וְכֵן כָּל תַּלְמִיד חָכָם שֶׁנִּתְחַיֵּב נִדּוּי אָסוּר לְבֵית דִּין לִקְפֹּץ וּלְנַדּוֹתוֹ בִּמְהֵרָה - אֶלָּא בּוֹרְחִין מִדָּבָר זֶה וְנִשְׁמָטִין מִמֶּנּוּ.
The pious among the Sages would be proud of the fact that they never participated in the ostracism of a Torah scholar.9 Nevertheless, they would participate in sentencing him to be lashed.10 They would even participate in sentencing him to receive “stripes for rebellion.”11וַחֲסִידֵי הַחֲכָמִים הָיוּ מִשְׁתַּבְּחִים שֶׁלֹּא נִמְנוּ מֵעוֹלָם לְנַדּוֹת תַּלְמִיד חָכָם, אַף עַל פִּי שֶׁנִּמְנִין לְהַלְקוֹתוֹ אִם נִתְחַיֵּב מַלְקוּת; וַאֲפִלּוּ מַכַּת מַרְדּוּת נִמְנִין עָלָיו לְהַכּוֹתוֹ.
2. How is the ban issued? The court pronounces: “So and so12 shall be ostracized. If the ban is issued in his presence, the court pronounces: “This person, so and so, shall be ostracized.”13 A ban of excommunication14 is issued as follows: They tell him: “So and so is excommunicated.”The expression “He is cursed” implies a curse, an oath, and a ban of ostracism.15בוְכֵיצַד הוּא הַנִּדּוּי? אוֹמֵר 'פְּלוֹנִי יְהֵא בְּשַׁמְתָּא!' וְאִם נִדּוּהוּ בְּפָנָיו אוֹמֵר לוֹ 'פְּלוֹנִי זֶה בְּשַׁמְתָּא!' וְהַחֵרֶם? אוֹמֵר לוֹ 'פְּלוֹנִי מָחֳרָם! וְאָרוּר - בּוֹ אָלָה בּוֹ שְׁבוּעָה בּוֹ נִדּוּי'.

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.

3. How is a ban of ostracism or excommunication lifted? They tell him:16 “You are released. You are forgiven.”17 If the ban is lifted outside his presence,18 they say: “So and so is released. So and so is forgiven.”גוְכֵיצַד מַתִּירִין הַנִּדּוּי אוֹ הַחֵרֶם? אוֹמְרִים לוֹ 'שָׁרוּי לָךְ וּמָחוּל לָךְ!' וְאִם הִתִּירוּהוּ שֶׁלֹּא בְּפָנָיו אוֹמֵר לוֹ 'פְּלוֹנִי שָׁרוּי לוֹ וּמָחוּל לוֹ'.
4. What are the practices that must be observed by the person who is ostracized and those who come into contact with him?19 a) he is forbidden to cut his hair or launder his clothes, like a mourner20 throughout his entire period of ostracism;21 b) he is not included in a zimmun,22 nor in a quorum of ten with regard to any matter that requires ten;23 c) no one should sit within four cubits of him.24 He may, however, teach others and others may teach him. He may be hired25 and may hire others.26דמַהוּ הַמִּנְהָג שֶׁיִּנְהֹג הַמְּנֻדֶּה בְּעַצְמוֹ וְשֶׁנּוֹהֲגִין עִמּוֹ? מְנֻדֶּה אָסוּר לְסַפֵּר וּלְכַבֵּס כְּאָבֵל כָּל יְמֵי נִדּוּיוֹ, וְאֵין מְזַמְּנִין עָלָיו, וְלֹא כוֹלְלִין אוֹתוֹ בַּעֲשָׂרָה לְכָל דָּבָר שֶׁצָּרִיךְ עֲשָׂרָה, וְלֹא יוֹשְׁבִין עִמּוֹ בְּאַרְבַּע אַמּוֹת; אֲבָל שׁוֹנֶה הוּא לַאֲחֵרִים וְשׁוֹנִין לוֹ, וְנִשְׂכָּר וְשׂוֹכֵר.
If he dies while under ban, the court sends an emissary who places a stone on his coffin, as if to say that they are stoning him because he was separated from the community.27 Needless to say,28 eulogies are not recited for him, nor is his bier accompanied.29וְאִם מֵת בְּנִדּוּי - בֵּית דִּין שׁוֹלְחִין וּמַנִּיחִין אֶבֶן עַל אֲרוֹנוֹ. כְּלוֹמַר: שֶׁהֵם רוֹגְמִין אוֹתוֹ לְפִי שֶׁהוּא מֻבְדָּל מִן הַצִּבּוּר; וְאֵין צָרִיךְ לוֹמַר שֶׁאֵין מַסְפִּידִין אוֹתוֹ וְאֵין מְלַוִּין אֶת מִטָּתוֹ.
5. A person who is excommunicated has even more severe restrictions.30 He may not teach others and others may not teach him.31 Nevertheless, he may study himself, so that he does not forget what he has learned.32 He may not be hired, nor is he allowed to hire others. We should not engage in trade with him. Indeed, we should not have any business dealings with him except the bare minimum necessary for his livelihood.33היוֹתֵר עָלָיו הַמָּחֳרָם: שֶׁאֵינוֹ שׁוֹנֶה לַאֲחֵרִים וְאֵין שׁוֹנִין לוֹ, אֲבָל שׁוֹנֶה הוּא לְעַצְמוֹ שֶׁלֹּא יִשְׁכַּח תַּלְמוּדוֹ; וְאֵינוֹ נִשְׂכָּר וְאֵין נִשְׂכָּרִים לוֹ, וְאֵין נוֹשְׂאִין וְנוֹתְנִין עִמּוֹ, וְאֵין מִתְעַסְּקִין עִמּוֹ אֶלָּא מְעַט עֵסֶק כְּדֵי פַרְנָסָתוֹ.
6. When a person was ostracized for thirty days34 and did not seek to be released from the ban,35 he is placed under a second ban.36 If he was ostracized for a second thirty days without seeking release, he is excommunicated.37ומִי שֶׁיָּשַׁב בְּנִדּוּי שְׁלשִׁים יוֹם וְלֹא בִקֵּשׁ לְהַתִּירוֹ - מְנַדִּין אוֹתוֹ שְׁנִיָּה; יָשַׁב שְׁלשִׁים יוֹם אֲחֵרִים וְלֹא בִקֵּשׁ לְהַתִּירוֹ - מַחֲרִימִין אוֹתוֹ.
7. How many people are necessary to release a person from a ban of ostracism or excommunication? Three.38 They may even be commoners.39 A single judge with unique expertise40 may release a person from a ban of ostracism41 or excommunication42 alone.זבְּכַמָּה מַתִּירִין הַנִּדּוּי אוֹ הַחֵרֶם? בִּשְׁלשָׁה אֲפִלּוּ הֶדְיוֹטוֹת; וְיָחִיד מֻמְחֶה מַתִּיר הַנִּדּוּי אוֹ הַחֵרֶם לְבַדּוֹ.
A student may release43 a person from a ban of ostracism or excommunication even in the place of his teacher.44וְיֵשׁ לַתַּלְמִיד לְהַתִּיר הַנִּדּוּי אוֹ הַחֵרֶם וַאֲפִלּוּ בִּמְקוֹם הָרַב.
8. 45 When three individuals issue a ban of ostracism,46 and then depart,47 if the person who was ostracized improves his behavior with regard to the matter for which he was ostracized, three others48 may come and release him from that ban.49חשְׁלשָׁה שֶׁנִּדּוּ וְהָלְכוּ לָהֶן, וְחָזַר זֶה מִדָּבָר שֶׁנִּדּוּהוּ בִגְלָלוֹ - בָּאִין שְׁלשָׁה אֲחֵרִים וּמַתִּירִין לוֹ.
9. A person who does not know who placed him under a ban of ostracism50 should approach the nasi51 who may release him from that ban.טמִי שֶׁלֹּא יָדַע מִי נִדָּהוּ - יֵלֵךְ לוֹ אֵצֶל הַנָּשִׂיא וְיַתִּיר לוֹ נִדּוּיוֹ.
10. If a ban was issued conditionally,52 even if one imposed that conditional ban on himself, it must be nullified53 before ordinary interaction with the person is permitted.ינִדּוּי עַל תְּנַאי, אֲפִלּוּ עַל פִּי עַצְמוֹ צָרִיךְ הֲפָרָה.
If a Torah scholar issued a ban of ostracism against himself, even if he made that ban conditional on the consent of another person54 and even if he issued it because of a matter which requires ostracism,55 he may nullify the ban himself.56תַּלְמִיד חָכָם שֶׁנִּדָּה עַצְמוֹ וַאֲפִלּוּ נִדָּה עַצְמוֹ עַל דַּעַת פְּלוֹנִי וַאֲפִלּוּ עַל דָּבָר שֶׁחַיָּב עָלָיו נִדּוּי - הֲרֵי זֶה מֵפֵר לְעַצְמוֹ.
11. Whenever a person dreams that he was placed under a ban of ostracism,57 even if he knows who issued that ban,58 ten people who are proficient in Torah Law59 are required to release him from that ban.60יאמִי שֶׁנִּדּוּהוּ בַחֲלוֹם אֲפִלּוּ יָדַע מִי נִדָּהוּ - צָרִיךְ עֲשָׂרָה בְנֵי אָדָם שֶׁשּׁוֹנִין הֲלָכוֹת לְהַתִּירוֹ מִנִּדּוּיוֹ.
If he cannot find such people in his immediate surroundings, he must journey a parsah61 in search of them. If he cannot find these people within that distance, the ban can be released even by ten people who study Mishnah.62 If he cannot find such people, the ban can be released even by ten people who know how to read the Torah. If he cannot find such people, the ban can be released by ten people even though they do not know how to read the Torah.63 If he cannot find ten people in his place, the ban can be released by three ordinary people.64וְאִם לֹא מָצָא - טוֹרֵחַ אַחֲרֵיהֶם עַד פַּרְסָא; לֹא מָצָא - מַתִּירִים לוֹ אֲפִלּוּ עֲשָׂרָה שֶׁשּׁוֹנִים מִשְׁנָה; לֹא מָצָא - מַתִּירִין לוֹ עֲשָׂרָה שֶׁיּוֹדְעִים לִקְרוֹת בַּתּוֹרָה; לֹא מָצָא - מַתִּירִין לוֹ אֲפִלּוּ עֲשָׂרָה שֶׁאֵינָן יוֹדְעִין לִקְרוֹת; לֹא מָצָא בִמְקוֹמוֹ עֲשָׂרָה - מַתִּירִין לוֹ אֲפִלּוּ שְׁלשָׁה.
12. Whenever a ban of ostracism is imposed in a person’s presence, it should only be lifted in his presence.65 If it was issued outside his presence, it may be lifted in his presence or outside his presence.66יבמִי שֶׁנִּדּוּהוּ בְּפָנָיו - אֵין מַתִּירִין לוֹ אֶלָּא בְּפָנָיו; נִדּוּהוּ שֶׁלֹּא בְּפָנָיו מַתִּירִין לוֹ בְּפָנָיו וְשֶׁלֹּא בְּפָנָיו.
There is no fixed amount of time between the issuance of a ban and its release.67 Instead, one may issue a ban and lift it immediately if the person placed under ban improves his behavior.68 However, if the court sees fit for this individual to remain under ban for a number of years,69 they may extend the ban according to his wickedness.70וְאֵין בֵּין נִדּוּי לַהֲפָרָה כְּלוּם אֶלָּא מְנַדִּין וּמַתִּירִין בְּרֶגַע אֶחָד כְּשֶׁיַּחֲזֹר הַמְּנֻדֶּה לְמוּטָב. וְאִם רָאוּ בֵית דִּין לְהַנִּיחַ זֶה בְּנִדּוּי כַּמָּה שָׁנִים - מַנִּיחִין כְּפִי רִשְׁעוֹ.
Similarly, if it sees fit, the court is entitled to excommunicate a person at the outset71 or to excommunicate anyone who eats, drinks, or stands within four cubits of a person who has been ostracized.72 This power is granted to cause the banned person hardship and thus, create a fence around the Torah, so that it will not be violated by the sinners.73וְכֵן אִם רָאוּ בֵית דִּין לְהַחֲרִים לָזֶה לְכַתְּחִלָּה, וּלְהַחֲרִים מִי שֶׁיֹּאכַל עִמּוֹ וְשׁוֹתֶה עִמּוֹ אוֹ מִי שֶׁיַּעֲמֹד עִמּוֹ בְּאַרְבַּע אַמּוֹת - מַחֲרִימִין כְּדֵי לְיַסְּרוֹ וּכְדֵי לַעֲשׂוֹת סְיָג לַתּוֹרָה עַד שֶׁלֹּא יִפְרְצוּ הַחוֹטְאִים.
Even though a Torah scholar may place a person under a ban of ostracism to preserve his honor,74 it is not praiseworthy for a scholar to accustom himself to this practice. Instead, he should turn his ears from the words of the common people and not pay attention to them, as Solomon said in his wisdom Ecclesiastes 7:21: “Also, do not pay heed to all the words that are spoken.”75אַף עַל פִּי שֶׁיֵּשׁ רְשׁוּת לֶחָכָם לְנַדּוֹת לִכְבוֹדוֹ, אֵינוֹ שֶׁבַח לְתַלְמִיד חָכָם לְהַנְהִיג עַצְמוֹ בְּדָבָר זֶה - אֶלָּא מַעְלִים אָזְנָיו מִדִּבְרֵי עַם הָאָרֶץ וְלֹא יָשִׁית לִבּוֹ לָהֶן, כָּעִנְיָן שֶׁאָמַר שְׁלֹמֹה בְּחָכְמָתוֹ: "גַּם לְכָל הַדְּבָרִים אֲשֶׁר יְדַבֵּרוּ אַל תִּתֵּן לִבֶּךָ".
This was the practice of the pious of the early generations. They would hear their shame and not answer.76 Furthermore, they would pardon and forgive the person who insulted them.77וְכֵן הָיָה דֶּרֶךְ חֲסִידִים הָרִאשׁוֹנִים: שׁוֹמְעִים חֶרְפָּתָם וְאֵינָן מְשִׁיבִין; וְלֹא עוֹד אֶלָּא שֶׁמּוֹחֲלִים לַמְחָרֵף וְסוֹלְחִים לוֹ.
The great Sages would take pride in their pleasant deeds, relating that they never issued a ban of ostracism or excommunication to protect their honor.78 This is the path of the sages which is worthy of being followed.וַחֲכָמִים גְּדוֹלִים הָיוּ מִשְׁתַּבְּחִים בְּמַעֲשֵׂיהֶם הַנָּאִים וְאוֹמְרִים: שֶׁמֵּעוֹלָם לֹא נִדּוּ אָדָם וְלֹא הֶחֱרִימוּהוּ לִכְבוֹדָן. וְזוֹ הִיא דַּרְכָּם שֶׁל תַּלְמִידֵי חֲכָמִים שֶׁרָאוּי לֵילֵךְ בָּהּ.
When does the above apply? When the person spurned or embarrassed the scholar in private.79 However, if one spurns or embarrasses a scholar in public, it is forbidden for the scholar to forgo his honor.80 Indeed, if he does so, he is punished, because the disrespect of the Torah81 is involved.82 Instead, he should seek vengeance and carry enmity over the matter like a snake83 until the offender requests to be pardoned. Then, he should forgive him.84בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁבִּזָּהוּ אוֹ חֵרְפָהוּ בַּסֵּתֶר, אֲבָל תַּלְמִיד חָכָם שֶׁבִּזָּהוּ אוֹ חֵרְפוֹ אָדָם בְּפַרְהֶסְיָה - אָסוּר לוֹ לִמְחֹל עַל כְּבוֹדוֹ; וְאִם מָחַל - נֶעֱנָשׁ, שֶׁזֶּה בִּזְּיוֹן תּוֹרָה; אֶלָּא נוֹקֵם וְנוֹטֵר הַדָּבָר כְּנָחָשׁ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ מְחִילָה וְיִסְלַח לוֹ.