Shemot (Exodus) Chapter 21

1God told Moses, “These are the laws that you must set before them:   אוְאֵ֨לֶּה֙ הַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר תָּשִׂ֖ים לִפְנֵיהֶֽם:
וְאֵלֶּה הַמִּשְׁפָּטִים - (lit.) And these are the laws. Wherever a section begins with אֵלֶּה “these,” it disconnects it from what was stated previously, but wherever a section begins with וְאֵלֶּהand these,” it adds to what was stated previously. Thus, here it says וְאֵלֶּה to teach us that just as the Ten Commandments written earlier were received at Sinai, so, too, these laws written in this section, although they had already been taught at Marah, were repeated at Sinai. And why is the section dealing with civil laws placed following the passage about the construction of the Altar? To tell you that you must place the seat of the Sanhedrin next to the Temple.   וְאֵלֶּה הַמִּשְׁפָּטִים.  כָּל מָקוֹם שֶׁנֶּאֱמַר "אֵלֶּה" פָּסַל אֶת הָרִאשׁוֹנִים, "וְאֵלֶּה" מוֹסִיף עַל הָרִאשׁוֹנִים, מָה הָרִאשׁוֹנִים מִסִּינַי, אַף אֵלּוּ מִסִּינַי; וְלָמָּה נִסְמְכָה פָּרָשַׁת דִּינִין לְפָרָשַׁת מִזְבֵּחַ? לוֹמַר לְךָ, שֶׁתָּשִׂים סַנְהֶדְרִין אֵצֶל הַמִּקְדָּשׁ (מכילתא):
אֲשֶׁר תָּשִׂים לִפְנֵיהֶֽם - That you must set before them. The Holy One, blessed be He, said to Moses, “Let it not enter your mind to say: I will teach them each chapter or law two or three times until they are fluent in it exactly as was taught, but I will not exert myself to make them understand the reasoning or details behind each matter” – the verse therefore says: אֲשֶׁר תָּשִׂים לִפְנֵיהֶם “that you must (lit.) place before them” – like a table laid before a person, ready for eating.   אֲשֶׁר תָּשִׂים לִפְנֵיהֶֽם.  אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: לֹא תַעֲלֶה עַל דַּעְתְּךָ לוֹמַר, אֶשְׁנֶה לָהֶם הַפֶּרֶק וְהַהֲלָכָה ב' אוֹ ג' פְּעָמִים, עַד שֶׁתְּהֵא סְדוּרָה בְּפִיהֶם כְּמִשְׁנָתָהּ, וְאֵינִי מַטְרִיחַ עַצְמִי לַהֲבִינָם טַעֲמֵי הַדָּבָר וּפֵרוּשׁוֹ, לְכָךְ נֶאֱמַר אֲשֶׁר תָּשִׂים לִפְנֵיהֶם – כְּשֻׁלְחָן הֶעָרוּךְ וּמוּכָן לֶאֱכֹל לִפְנֵי הָאָדָם (שם):
לִפְנֵיהֶֽם - Before them - but not before non-Jews; and even if you know that they try a particular case in accordance with Jewish law, do not bring it for judgment in their courts, for whoever brings lawsuits involving Jews before non-Jews profanes the Name of God and enhances the prestige of idolatry, increasing its worth – as it says: “For their rock is not like our Rock, yet our enemies judge us,” 1 from which may be implied that when we make our enemies judges over us, it indicates the preeminence of their deity.   לִפְנֵיהֶֽם.  וְלֹא לִפְנֵי גוֹיִם, וַאֲפִלּוּ יָדַעְתָּ בְדִין אֶחָד שֶׁהֵם דָּנִין אוֹתוֹ כְּדִינֵי יִשְׂרָאֵל, אַל תְּבִיאֵהוּ בְעַרְכָּאוֹת שֶׁלָּהֶם, שֶׁהַמֵּבִיא דִּינֵי יִשְׂרָאֵל לִפְנֵי גוֹיִם, מְחַלֵּל אֶת הַשֵּׁם וּמְיַקֵּר שֵׁם עֲבוֹדָה זָרָה לְהַשְׁבִּיחָהּ, שֶׁנֶּאֱמַר כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים (דברים ל"ב) – כְּשֶׁאוֹיְבֵינוּ פְּלִילִים זֶהוּ עֵדוּת לְעִלּוּי יִרְאָתָם (תנחומא):
2If you buy a Hebrew bondman from the court, he must serve his master for six years, and in the seventh year he must go free without further obligation to make any payment.   בכִּ֤י תִקְנֶה֙ עֶ֣בֶד עִבְרִ֔י שֵׁ֥שׁ שָׁנִ֖ים יַֽעֲבֹ֑ד וּבַ֨שְּׁבִעִ֔ת יֵצֵ֥א לַֽחָפְשִׁ֖י חִנָּֽם:
כִּי תִקְנֶה עֶבֶד עִבְרִי - If you buy a Hebrew bondman - i.e., a bondman who is a Hebrew. Or perhaps it means nothing other than “the bondman of a Hebrew,” i.e., a Canaanite bondman whom you bought from another Israelite, and about him it says: “he must serve you for six years”? – And how would I then explain the verse: “You may retain ownership of Canaanite bondmen”? 2 It refers to a bondman bought from a non-Jew, but one bought from an Israelite goes free after six years – Scripture therefore states elsewhere: “If your brother, a Hebrew man, is indentured to you…he must serve you six years3 – I said this only about one who is your brother.   כִּי תִקְנֶה עֶבֶד עִבְרִי.  עֶבֶד שֶׁהוּא עִבְרִי; אוֹ אֵינוֹ אֶלָּא עַבְדּוֹ שֶׁל עִבְרִי – עֶבֶד כְּנַעֲנִי שֶׁלְּקַחְתּוֹ מִיִּשְׂרָאֵל – וְעָלָיו הוּא אוֹמֵר שֵׁשׁ שָׁנִים יַעֲבֹד? וּמָה אֲנִי מְקַיֵּם וְהִתְנַחַלְתֶּם אֹתָם (ויקרא כ"ה), בְּלָקוּחַ מִן הַגּוֹי, אֲבָל בְּלָקוּחַ מִיִּשְׂרָאֵל יֵצֵא בְּשֵׁשׁ? תַּלְמוּד לוֹמָר כִּי יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי (דברים ט"ו), לֹא אָמַרְתִּי אֶלָּא בְאָחִיךָ:
כִּי תִקְנֶה - If you buy - i.e., from the hand of the court who is selling him for his theft, as it says: “if he does not have the means to pay, he must be indentured for his theft.” 4 Or perhaps this verse is referring to one who sells himself due to poverty, but one who is sold by the court does not leave service after six years? This cannot be, for when it says elsewhere: “If your brother living with you becomes destitute and is indentured to you as a bondman,” 5 the law about one who sells himself due to poverty is stated. To what then do I apply our verse, “If you buy…”? It must refer to one who is sold by the court.   כִּי תִקְנֶה.  מִיַּד בֵּית דִּין שֶׁמְּכָרוּהוּ בִגְנֵבָתוֹ, כְּמוֹ שֶׁנֶּאֱמַר אִם אֵין לוֹ וְנִמְכַּר בִּגְנֵבָתוֹ, אוֹ אֵינוֹ אֶלָּא בְּמוֹכֵר עַצְמוֹ מִפְּנֵי דָּחְקוֹ, אֲבָל מְכָרוּהוּ בֵית דִּין לֹא יֵצֵא בְשֵׁשׁ? כְּשֶׁהוּא אוֹמֵר וְכִי יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר לָךְ (ויקרא כ"ה), הֲרֵי מוֹכֵר עַצְמוֹ מִפְּנֵי דָּחְקוֹ אָמוּר, וּמָה אֲנִי מְקַיֵּם כִּי תִקְנֶה? בְּנִמְכַּר בְּבֵית דִּין:
לַֽחָפְשִׁי - means “to freedom.”   לַֽחָפְשִׁי.  לְחֵרוּת:
3If he comes to his service single, he must leave his service single. If he has a wife, his wife will leave his master’s care with him.   גאִם־בְּגַפּ֥וֹ יָבֹ֖א בְּגַפּ֣וֹ יֵצֵ֑א אִם־בַּ֤עַל אִשָּׁה֙ ה֔וּא וְיָֽצְאָ֥ה אִשְׁתּ֖וֹ עִמּֽוֹ:
אִם־בְּגַפּוֹ יָבֹא - means that he was not married, as Onkelos translates it: אִם בִּלְחוֹדוֹהִי – “If he enters service alone.” The term בְּגַפּוֹ is the same as בִּכְנָפוֹ “in his wing,” meaning that he entered service just as he was, alone, in his clothing, “in [nothing more than] the edge of his garment.”   אִם־בְּגַפּוֹ יָבֹא.  שֶׁלֹּא הָיָה נָשׂוּי אִשָּׁה, כְּתַרְגּוּמוֹ אִם בִּלְחוֹדוֹהִי, וּלְשׁוֹן בְּגַפּוֹ – בִּכְנָפוֹ, שֶׁלֹּא בָּא אֶלָּא כְּמוֹת שֶׁהוּא, יְחִידִי, בְּתוֹךְ לְבוּשׁוֹ – בִּכְנַף בִּגְדוֹ:
בְּגַפּוֹ יֵצֵא - He must leave single. This tells us that if, when he originally entered service, he was not married, his master may not give him a Canaanite bondwoman by whom to father more Canaanite bondmen.   בְּגַפּוֹ יֵצֵא.  מַגִּיד שֶׁאִם לֹא הָיָה נָשׂוּי מִתְּחִלָּה, אֵין רַבּוֹ מוֹסֵר לוֹ שִׁפְחָה כְנַעֲנִית לְהוֹלִיד מִמֶּנָּה עֲבָדִים (קידושין כ'):
אִם־בַּעַל אִשָּׁה הוּא - If he has a wife - i.e., a Israelite wife.   אִם־בַּעַל אִשָּׁה הוּא.  יִשְׂרְאֵלִית:
וְיָֽצְאָה אִשְׁתּוֹ עִמּֽוֹ - His wife will leave with him. But who brought her into service, that she should need to leave? However, by saying this, Scripture tells us that one who buys a Hebrew bondman is obligated to provide food also for his wife and children.   וְיָֽצְאָה אִשְׁתּוֹ עִמּֽוֹ.  וְכִי מִי הִכְנִיסָהּ שֶׁתֵּצֵא? אֶלָּא מַגִּיד הַכָּתוּב שֶׁהַקּוֹנֶה עֶבֶד עִבְרִי חַיָּב בִּמְזוֹנוֹת אִשְׁתּוֹ וּבָנָיו (שם כ"ב):
4If he has a Jewish wife and his master gives him a non-Jewish bondwoman for a wife, and she bears him sons or daughters, the non-Jewish wife and her children will belong to her master, and when he leaves his master’s service, he must leave alone, i.e., without them.   דאִם־אֲדֹנָיו֙ יִתֶּן־ל֣וֹ אִשָּׁ֔ה וְיָֽלְדָה־לּ֥וֹ בָנִ֖ים א֣וֹ בָנ֑וֹת הָֽאִשָּׁ֣ה וִֽילָדֶ֗יהָ תִּֽהְיֶה֙ לַֽאדֹנֶ֔יהָ וְה֖וּא יֵצֵ֥א בְגַפּֽוֹ:
אִם־אֲדֹנָיו יִתֶּן־לוֹ אִשָּׁה - If his master gives him a wife. From here we learn that his master is permitted to give him a Canaanite bondwoman by whom to father more Canaanite bondmen. Or perhaps the verse is referring to none other than an Israelite wife? Scripture therefore states: “the wife and her children will belong to her master.” We thus see that the verse must be speaking about a Canaanite bondwoman, for a Hebrew bondwoman also leaves service after six years like a Hebrew bondman – and she goes free even before six years are up if she shows signs of puberty – as it says: “If your brother, a Hebrew man, is indentured to you, or a Hebrew woman, he must serve you six years,” 6 which teaches us that a Hebrew bondwoman also leaves service after six years.   אִם־אֲדֹנָיו יִתֶּן־לוֹ אִשָּׁה.  מִכָּאן שֶׁהָרְשׁוּת בְּיַד רַבּוֹ לִמְסֹר לוֹ שִׁפְחָה כְנַעֲנִית לְהוֹלִיד מִמֶּנָּה עֲבָדִים. אוֹ אֵינוֹ אֶלָּא בְיִשְׂרְאֵלִית? תַּלְמוּד לוֹמָר הָאִשָּׁה וִילָדֶיהָ תִּהְיֶה לַאדֹנֶיהָ, הָא אֵינוֹ מְדַבֵּר אֶלָּא בִּכְנַעֲנִית, שֶׁהֲרֵי הָעִבְרִיָּה אַף הִיא יוֹצְאָה בְשֵׁשׁ – וַאֲפִלּוּ לִפְנֵי שֵׁשׁ אִם הֵבִיאָה סִימָנִין יוֹצְאָה – שֶׁנֶּאֱמַר אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה (דברים ט"ו), מְלַמֵּד שֶׁאַף הָעִבְרִיָּה יוֹצְאָה בְשֵׁשׁ (מכילתא):
5But if, in such a case, the bondman says, ‘I am fond of my master, my non-Jewish wife, and my non-Jewish children; I do not want to go free,’   הוְאִם־אָמֹ֤ר יֹאמַר֙ הָעֶ֔בֶד אָהַ֨בְתִּי֙ אֶת־אֲדֹנִ֔י אֶת־אִשְׁתִּ֖י וְאֶת־בָּנָ֑י לֹ֥א אֵצֵ֖א חָפְשִֽׁי:
אֶת־אִשְׁתִּי - My wife - i.e., the Canaanite bondwoman.   אֶת־אִשְׁתִּי.  הַשִּׁפְחָה:
6his master must bring him to the court and they must take him to the door—which must be standing upright, like the doorpost. His master must then pierce his right earlobe with an awl, and the bondman must serve him until the Jubilee year.   ווְהִגִּישׁ֤וֹ אֲדֹנָיו֙ אֶל־הָ֣אֱלֹהִ֔ים וְהִגִּישׁוֹ֙ אֶל־הַדֶּ֔לֶת א֖וֹ אֶל־הַמְּזוּזָ֑ה וְרָצַ֨ע אֲדֹנָ֤יו אֶת־אָזְנוֹ֙ בַּמַּרְצֵ֔עַ וַֽעֲבָד֖וֹ לְעֹלָֽם:
אֶל־הָאֱלֹהִים - (lit.) Before the judges - i.e., before the court, for the master must consult with the sellers who sold the bondman to him.   אֶל־הָאֱלֹהִים.  לְבֵית דִּין; צָרִיךְ שֶׁיִּמָּלֵךְ בְּמוֹכְרָיו שֶׁמְּכָרוּהוּ לוֹ (שם):
אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה - (lit.) To the door or to the doorpost. I might think that the doorpost is also fit to pierce the servant’s ear on it. Scripture therefore states elsewhere: “and put it through his earlobe and into the door” 7 – into the door and not into the doorpost. If so, why does Scripture state here: “or to the doorpost”? In order to compare the door to the doorpost: Just as the doorpost is upright, so, too, must the door be upright.   אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה.  יָכוֹל שֶׁתְּהֵא הַמְּזוּזָה כְשֵׁרָה לִרְצֹעַ עָלֶיהָ, תַּלְמוּד לוֹמָר וְנָתַתָּה בְאָזְנוֹ וּבַדֶּלֶת, בַּדֶּלֶת וְלֹא בַמְּזוּזָה, הָא מַה תַּלְמוּד לוֹמָר אוֹ אֶל הַמְּזוּזָה? הִקִּישׁ דֶּלֶת לִמְזוּזָה, מַה מְּזוּזָה מֵעוֹמֵד אַף דֶּלֶת מֵעוֹמֵד (שם):
וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ - His master must then pierce his earlobe- 

i.e., the right ear. Or perhaps it only means the left ear, which is a relatively lighter punishment? Scripture therefore states the word אֹזֶן here and אֹזֶן in another place to make an analogy based on similar words (גְזֵרָה שָׁוָה); it says here, “His master must pierce his earlobe (אָזְנוֹ),” and it says regarding the metzora: “the antihelix of the right ear (אֹזֶן) of the person being purified” 8 – just as over there אֹזֶן refers to the right ear, so, too, here אָזְנוֹ refers to the right ear.

And why was the ear seen fit to be pierced out of all limbs of the body? Rabbi Yochanan ben Zakkai said: This ear that heard at Mount Sinai: “You must not steal,” 9 and went ahead and stole – it must be pierced; and if the bondman is one who sold himself out of poverty: The ear that heard at Mount Sinai: “For the Israelites are servants to Me,” 10 and went ahead and acquired for itself another master – it must be pierced.

Rabbi Shimon expounded this verse in a way that sheds light on the surrounding context like a fine ornament enhances its surroundings: Why were the door and doorpost singled out for this purpose out of all objects in the house? The Holy One, blessed be He, said, “The door and doorpost that were witnesses in Egypt when I passed over the lintel and the two doorposts of the Israelite houses and freed them from slavery, and I said: ‘For the Israelites are servants to Me – meaning that they are My servants’ and not servants to other servants, yet this person went ahead and acquired for himself another master – let his ear be pierced in their presence.”

  וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ.  הַיְמָנִית, אוֹ אֵינוֹ, אֶלָּא שֶׁל שְׂמֹאל? תַּלְמוּד לוֹמָר אֹזֶן אֹזֶן לִגְזֵרָה שָׁוָה, נֶאֱמַר כָּאן וְרָצַע אֲדֹנָיו אֶת אָזְנוֹ, וְנֶאֱמַר בִּמְצֹרָע תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית (ויקרא י"ד), מַה לְּהַלָּן הַיְמָנִית, אַף כָּאן הַיְמָנִית; וּמָה רָאָה אֹזֶן לֵרָצַע מִכָּל שְׁאָר אֵבָרִים שֶׁבַּגּוּף? אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי: אֹזֶן זֹאת שֶׁשָּׁמְעָה עַל הַר סִינַי לֹא תִגְנֹב, וְהָלַךְ וְגָנַב, תֵּרָצַע. וְאִם מוֹכֵר עַצְמוֹ, אֹזֶן שֶׁשָּׁמְעָה עַל הַר סִינַי כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים, וְהָלַךְ וְקָנָה אָדוֹן לְעַצְמוֹ, תֵּרָצַע. רַבִּי שִׁמְעוֹן הָיָה דּוֹרֵשׁ מִקְרָא זֶה כְּמִין חֹמֶר: מַה נִּשְׁתַּנּוּ דֶּלֶת וּמְזוּזָה מִכָּל כֵּלִים שֶׁבַּבַּיִת? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא דֶּלֶת וּמְזוּזָה שֶׁהָיוּ עֵדִים בְּמִצְרַיִם כְּשֶׁפָּסַחְתִּי עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת וְאָמַרְתִּי כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים – עֲבָדַי הֵם וְלֹא עֲבָדִים לַעֲבָדִים – וְהָלַךְ זֶה וְקָנָה אָדוֹן לְעַצְמוֹ, יֵרָצַע בִּפְנֵיהֶם (קידושין כ"ב):
וַֽעֲבָדוֹ לְעֹלָֽם - (lit.) And he must serve him forever - i.e., until the Jubilee year. Or perhaps it means literally forever? Scripture therefore states regarding the Jubilee year: “each of you must return to his family.” 11 This tells us that a 50-year period is called עוֹלָם. This does not mean that he is to serve him the entire 50 years, but he serves him until the Jubilee year, whether it be soon or far off.   וַֽעֲבָדוֹ לְעֹלָֽם.  עַד הַיּוֹבֵל; אוֹ אֵינוֹ אֶלָּא לְעוֹלָם כְמַשְׁמָעוֹ? תַּלְמוּד לוֹמָר וְאִישׁ אֶל מִשְׁפַּחְתּוֹ תָּשׁוּבוּ (ויקרא כ"ה), מַגִּיד שֶׁחֲמִשִּׁים שָׁנָה קְרוּיִים עוֹלָם; וְלֹא שֶׁיְּהֵא עוֹבְדוֹ כָּל חֲמִשִּׁים שָׁנָה, אֶלָּא עוֹבְדוֹ עַד הַיּוֹבֵל, בֵּין סָמוּךְ בֵּין מֻפְלָג (קידושין ט"ו):
7If a man sells his daughter as a bond­woman, she may not leave his service as non-Jewish bondservants do.   זוְכִֽי־יִמְכֹּ֥ר אִ֛ישׁ אֶת־בִּתּ֖וֹ לְאָמָ֑ה לֹ֥א תֵצֵ֖א כְּצֵ֥את הָֽעֲבָדִֽים:
וְכִֽי־יִמְכֹּר אִישׁ אֶת־בִּתּוֹ לְאָמָה - If a man sells his daughter as a bondwoman. The verse is speaking about a minor under the age of 12. I might think that even an older girl who has shown signs of puberty may also be sold, but you must apply an a fortiori argument: If a girl already sold earlier leaves service when signs of puberty appear, as it is written: “she must go out free, without payment,” 12 which we expound as being due to the onset of puberty – should it not certainly be that one who was not sold beforehand may no longer be sold at this stage?   וְכִֽי־יִמְכֹּר אִישׁ אֶת־בִּתּוֹ לְאָמָה.  בִּקְטַנָּה הַכָּתוּב מְדַבֵּר; יָכוֹל אֲפִלּוּ הֵבִיאָה סִימָנִים, אָמַרְתָּ קַל וָחֹמֶר, וּמַה מְּכוּרָה קֹדֶם לָכֵן יוֹצְאָה בְסִימָנִין – כְּמוֹ שֶׁכָּתוּב וְיָצְאָה חִנָּם אֵין כָּסֶף, שֶׁאָנוּ דּוֹרְשִׁין אוֹתוֹ לְסִימָנֵי נַעֲרוּת – שֶׁאֵינָהּ מְכוּרָה אֵינוֹ דִּין שֶׁלֹּא תִמָּכֵר (ערכין כ"ט):
לֹא תֵצֵא כְּצֵאת הָֽעֲבָדִֽים - She may not leave as bondservants do- 

i.e., like Canaanite bondmen, who go free with the loss of a tooth or an eye. This girl, however, does not go free due to the loss of a tooth or an eye, but works for six years, or until the Jubilee year, or until she shows signs of puberty – whichever is first brings her freedom first – and her master gives her the value of her eye or her tooth as compensation.

Or perhaps the verse means that she does not go free as Hebrew bondmen do – i.e., after six years or at the Jubilee year? Scripture therefore states elsewhere: “If your brother, a Hebrew man, is indentured to you, or a Hebrew woman.” 13 It thus compares a Hebrew woman to a Hebrew man with regard to all stages when he leaves service: Just as a Hebrew man leaves service after six years or at the Jubilee year, so, too, a Hebrew woman leaves service after six years or at the Jubilee year. What then is the meaning of: “she may not leave as bondservants do”? That she does not go free due to damage to tips of limbs as Canaanite bondmen do. I might think that the Hebrew bondman leaves service due to damage to any of his tips of limbs – Scripture therefore states: “a Hebrew man or a Hebrew woman,” comparing a Hebrew bondman to a Hebrew bondwoman: Just as a Hebrew bondwoman does not leave service due to damage to tips of limbs, so, too, does a bondman not leave service due to damage to tips of limbs.

  לֹא תֵצֵא כְּצֵאת הָֽעֲבָדִֽים.  כִּיצִיאַת עֲבָדִים כְּנַעֲנִים שֶׁיּוֹצְאִים בְּשֵׁן וָעַיִן, אֲבָל זוֹ לֹא תֵצֵא בְּשֵׁן וָעַיִן אֶלָּא עוֹבֶדֶת שֵׁשׁ, אוֹ עַד הַיּוֹבֵל, אוֹ עַד שֶׁתָּבִיא סִימָנִין, וְכָל הַקּוֹדֵם קוֹדֵם לְחֵרוּתָהּ, וְנוֹתֵן לָהּ דְּמֵי עֵינָהּ אוֹ דְּמֵי שִׁנָּהּ. אוֹ אֵינוֹ אֶלָּא לֹא תֵצֵא כְּצֵאת הָעֲבָדִים בְּשֵׁשׁ וּבַיּוֹבֵל? תַּלְמוּד לוֹמָר כִּי יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה, מַקִּישׁ עִבְרִיָּה לְעִבְרִי לְכָל יְצִיאוֹתָיו, מָה עִבְרִי יוֹצֵא בְשֵׁשׁ וּבַיּוֹבֵל, אַף עִבְרִיָּה יוֹצְאָה בְשֵׁשׁ וּבַיּוֹבֵל, וּמַהוּ לֹא תֵצֵא כְּצֵאת הָעֲבָדִים? לֹא תֵצֵא בְרָאשֵׁי אֵבָרִים כַּעֲבָדִים כְּנַעֲנִיִּים; יָכוֹל הָעִבְרִי יוֹצֵא בְרָאשֵׁי אֵבָרִים? תַּלְמוּד לוֹמָר הָעִבְרִי אוֹ הָעִבְרִיָּה, מַקִּישׁ עִבְרִי לְעִבְרִיָּה, מָה הָעִבְרִיָּה אֵינָהּ יוֹצְאָה בְרָאשֵׁי אֵבָרִים, אַף הוּא אֵינוֹ יוֹצֵא בְרָאשֵׁי אֵבָרִים (מכילתא):
8If she is displeasing in the eyes of her master, who should have designated her as a wife for himself, he must assist in her redemption. He is not authorized to sell her to another master, for he betrayed her by not marrying her.   חאִם־רָעָ֞ה בְּעֵינֵ֧י אֲדֹנֶ֛יהָ אֲשֶׁר־ל֥וֹ (כתיב אשר־לא) יְעָדָ֖הּ וְהֶפְדָּ֑הּ לְעַ֥ם נָכְרִ֛י לֹֽא־יִמְשֹׁ֥ל לְמָכְרָ֖הּ בְּבִגְדוֹ־בָֽהּ:
אִם־רָעָה בְּעֵינֵי אֲדֹנֶיהָ - If she is displeasing in the eyes of her master - i.e., she was not pleasing enough in his eyes for him to marry her.   אִם־רָעָה בְּעֵינֵי אֲדֹנֶיהָ.  שֶׁלֹּא נָשְׂאָה חֵן בְּעֵינָיו לְכָנְסָהּ:
אשר לֹֽא־יְעָדָהּ - means: Who should have designated her for himself as a wife and married her, and in such a case the money paid when she was acquired serves as her kidushin money. Here Scripture indicates to you that it is preferable for the master to designate her as his wife, and it also indicates to you that she does not require a further act of kidushin when he does so.   אשר לֹֽא־יְעָדָהּ.  שֶׁהָיָה לוֹ לְיַעֲדָהּ וּלְהַכְנִיסָהּ לוֹ לְאִשָּׁה, וְכֶסֶף קְנִיָּתָהּ הוּא כֶסֶף קִדּוּשֶׁיהָ; וְכָאן רָמַז לְךָ הַכָּתוּב שֶׁמִּצְוָה בְּיִעוּד, וְרָמַז לְךָ שֶׁאֵינָהּ צְרִיכָה קִדּוּשִׁין אֲחֵרִים (קידושין י"ח):
וְהֶפְדָּהּ - He must (lit.) let her be redeemed - means: he must give her an opportunity to be redeemed and go free, for he, too, thus assists in her redemption. And what opportunity does he give her? That he deducts from her redemption money the value of the amount of years she has served him, as though she were hired by him. How so? Supposing he bought her for a maneh, and then she served him for two years. We say to him: “When you bought her you knew that she would leave your service at the end of six years. Thus you bought the work of each year for a sixth of a maneh, and now that she has served you for two years, which is worth a third of a maneh, take now two-thirds of a maneh and let her leave your service.”   וְהֶפְדָּהּ.  יִתֵּן לָהּ מָקוֹם לְהִפָּדוֹת וְלָצֵאת – שֶׁאַף הוּא מְסַיֵּעַ בְּפִדְיוֹנָהּ; וּמַה הוּא מָקוֹם שֶׁנּוֹתֵן לָהּ? שֶׁמְּגָרֵעַ מִפִּדְיוֹנָהּ בְּמִסְפַּר הַשָּׁנִים שֶׁעָשְׂתָה אֶצְלוֹ כְּאִלּוּ הִיא שְׂכוּרָה אֶצְלוֹ. כֵּיצַד? הֲרֵי שֶׁקְּנָאָהּ בְּמָנֶה וְעָשְׂתָה אֶצְלוֹ שְׁתֵּי שָׁנִים, אוֹמְרִים לוֹ, יוֹדֵעַ הָיִיתָ שֶׁעֲתִידָה לָצֵאת לְסוֹף שֵׁשׁ, נִמְצָא שֶׁקָּנִיתָ עֲבוֹדַת כָּל שָׁנָה וְשָׁנָה בְּשִׁשִּׁית הַמָּנֶה, וְעָשְׂתָה אֶצְלְךָ שְׁתֵּי שָׁנִים, הֲרֵי שְׁלִישִׁית הַמָּנֶה, טֹל שְׁנֵי שְׁלִישִׁיּוֹת הַמָּנֶה וְתֵצֵא מֵאֶצְלְךָ:
לְעַם נָכְרִי לֹֽא־יִמְשֹׁל לְמָכְרָהּ - means: He is not permitted to sell her to another person - i.e., neither the master nor the father.   לְעַם נָכְרִי לֹֽא־יִמְשֹׁל לְמָכְרָהּ.  שֶׁאֵינוֹ רַשַּׁאי לְמָכְרָהּ לְאַחֵר לֹא הָאָדוֹן וְלֹא הָאָב (שם):
בְּבִגְדוֹ־בָֽהּ - When applied to the master, this means: If he wishes to betray her by failing his commission to designate her as his wife. And similarly her father cannot sell her because he betrayed her by selling her to this man.   בְּבִגְדוֹ־בָֽהּ.  אִם בָּא לִבְגֹּד בָּהּ, שֶׁלֹּא לְקַיֵּם בָּהּ מִצְוַת יִעוּד, וְכֵן אָבִיהָ מֵאַחַר שֶׁבָּגַד בָּהּ וּמְכָרָהּ לָזֶה:
9If the master designates her as a wife for his son, the son must accord her the standard rights of girls who marry.   טוְאִם־לִבְנ֖וֹ יִֽיעָדֶ֑נָּה כְּמִשְׁפַּ֥ט הַבָּנ֖וֹת יַֽעֲשֶׂה־לָּֽהּ:
וְאִם־לִבְנוֹ יִֽיעָדֶנָּה - If he designates her for his son - i.e., the master. This teaches us that if the father agrees, his son may take his place and designate her as a wife instead, and he need not make a further act of kidushin, but says to her: “You are designated to me as a wife with the money that your father received from my father as payment for your service.”   וְאִם־לִבְנוֹ יִֽיעָדֶנָּה.  הָאָדוֹן; מְלַמֵּד שֶׁאַף בְּנוֹ קָם תַּחְתָּיו לְיַעֲדָהּ אִם יִרְצֶה אָבִיו, וְאֵינוֹ צָרִיךְ לְקַדְּשָׁהּ קִדּוּשִׁין אֲחֵרִים, אֶלָּא אוֹמֵר לָהּ הֲרֵי אַתְּ מְיֹעֶדֶת לִי בַּכֶּסֶף שֶׁקִּבֵּל אָבִיךְ בְּדָמַיִךְ:
כְּמִשְׁפַּט הַבָּנוֹת - The standard rights of girls - i.e., food, clothing, and conjugal rights.   כְּמִשְׁפַּט הַבָּנוֹת.  שְׁאֵר כְּסוּת וְעוֹנָה (מכילתא):
10If he marries an additional wife, he may not reduce the first one’s food, clothing, or conjugal rights.   יאִם־אַחֶ֖רֶת יִקַּח־ל֑וֹ שְׁאֵרָ֛הּ כְּסוּתָ֥הּ וְעֹֽנָתָ֖הּ לֹ֥א יִגְרָֽע:
אִם־אַחֶרֶת יִקַּח־לוֹ - If he marries an additional [wife] - besides her.   אִם־אַחֶרֶת יִקַּח־לוֹ.  עָלֶיהָ:
שְׁאֵרָהּ כְּסוּתָהּ וְעֹֽנָתָהּ לֹא יִגְרָֽע - He may not reduce her food, clothing, or conjugal rights - from the erstwhile bondwoman, whom he has already designated as his wife.   שְׁאֵרָהּ כְּסוּתָהּ וְעֹֽנָתָהּ לֹא יִגְרָֽע.  מִן הָאָמָה שֶׁיָּעַד לוֹ כְבָר:
שְׁאֵרָהּ - means food.   שְׁאֵרָהּ.  מְזוֹנוֹת:
כְּסוּתָהּ - is to be understood according to its literal meaning – “her clothing.”   כְּסוּתָהּ.  כְּמַשְׁמָעוֹ.
ענתה - means conjugal relations.   ענתה.  תַּשְׁמִישׁ (כתובות מ"ז):
11If the master takes none of these three courses of action for her, she must go out free at the end of her term, without owing him any additional payment.   יאוְאִ֨ם־שְׁלָשׁ־אֵ֔לֶּה לֹ֥א יַֽעֲשֶׂ֖ה לָ֑הּ וְיָֽצְאָ֥ה חִנָּ֖ם אֵ֥ין כָּֽסֶף:
וְאִם־שְׁלָשׁ־אֵלֶּה לֹא יַֽעֲשֶׂה לָהּ - (lit.) If he does not do these three things - means: if he does not do one of these three things. And what are the three things? He must designate her as a wife for himself; or for his son; or he must deduct the monetary value of her service from her redemption money so she can leave his service earlier – but this master did not designate her as a wife for himself or for his son, and she did not have money with which to redeem herself.   וְאִם־שְׁלָשׁ־אֵלֶּה לֹא יַֽעֲשֶׂה לָהּ.  אִם אַחַת מִשְּׁלֹשׁ אֵלֶּה לֹא יַעֲשֶׂה לָהּ; וּמָה הֵן הַשָּׁלֹשׁ? יִיעָדֶנָּה לוֹ, אוֹ לִבְנוֹ, אוֹ יְגָרֵעַ מִפִּדְיוֹנָהּ וְתֵצֵא, וְזֶה לֹא יְעָדָהּ, לֹא לוֹ וְלֹא לִבְנוֹ, וְהִיא לֹא הָיָה בְיָדָהּ לִפְדּוֹת אֶת עַצְמָהּ:
וְיָֽצְאָה חִנָּם - She must go out free. Scripture here provides an additional stage for a bondwoman to leave service over those given for bondmen. And what is this additional stage when she leaves service? It teaches you that she leaves service when showing signs of puberty, but she stays with the master until she shows these signs. However, if the end of six years comes before she shows signs of puberty, we have already learned that she leaves then, as it says: “If your brother, a Hebrew man, is indentured to you, or a Hebrew woman, he must serve you six years.” 14 What, then is meant by what is said here: “she must go out free”? That if signs of puberty appear before the end of six years, she leaves because of them. Or maybe it is saying that she leaves service only with the onset of full maturity? Scripture therefore states the additional phrase “without payment,” to include her leaving service due to full maturity. And if it had not said both phrases, I would have said that “she must go out free” only teaches that she leaves upon the onset of full maturity but not of puberty. It therefore says both, so as not to give an opportunity for someone to understand the verse differently.   וְיָֽצְאָה חִנָּם.  רִבָּה לָהּ יְצִיאָה לָזוֹ יוֹתֵר מִמַּה שֶּׁרִבָּה לָעֲבָדִים, וּמַה הִיא הַיְצִיאָה? לִמֶּדְךָ שֶׁתֵּצֵא בְסִימָנִין וְתִשְׁהֶה עִמּוֹ עוֹד עַד שֶׁתָּבִיא סִימָנִין, – וְאִם הִגִּיעוּ שֵׁשׁ שָׁנִים קֹדֶם סִימָנִין, כְּבָר לָמַדְנוּ שֶׁתֵּצֵא, שֶׁנֶּאֱמַר הָעִבְרִי אוֹ הָעִבְרִיָּה וַעֲבָדְךָ שֵׁשׁ שָׁנִים (דברים ט"ו) – וּמַהוּ הָאָמוּר כָּאן וְיָצְאָה חִנָּם? שֶׁאִם קָדְמוּ סִימָנִים לְשֵׁשׁ שָׁנִים תֵּצֵא בָהֵן. אוֹ אֵינוֹ אוֹמֵר שֶׁתֵּצֵא אֶלָּא בְּבַגְרוּת? תַּלְמוּד לוֹמָר אֵין כָּסֶף לְרַבּוֹת יְצִיאַת בַּגְרוּת; וְאִם לֹא נֶאֶמְרוּ שְׁנֵיהֶם הָיִיתִי אוֹמֵר וְיָצְאָה חִנָּם זוֹ בַגְרוּת, לְכָךְ נֶאֶמְרוּ שְׁנֵיהֶם שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְבַעַל הַדִּין לַחֲלֹק (מכילתא):
12An adult who strikes a man so that the latter dies must be put to death.   יבמַכֵּ֥ה אִ֛ישׁ וָמֵ֖ת מ֥וֹת יוּמָֽת:
מַכֵּה אִישׁ וָמֵת - He who strikes a man so that he dies. There are several seemingly superfluous verses written in the various sections about murderers, and what I am able to explain as to why each of them is written I will now explain.   מַכֵּה אִישׁ וָמֵת.  כַּמָּה כְתוּבִים נֶאֶמְרוּ בְּפָרָשַׁת רוֹצְחִין, וּמַה שֶּׁבְּיָדִי לְפָרֵשׁ לָמָּה בָאוּ כֻלָּם, אֲפָרֵשׁ:
מַכֵּה אִישׁ וָמֵת - He who strikes a man so that he dies. 

Why was this verse said? Since it says elsewhere: וְאִישׁ כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם מוֹת יוּמָת “If a man strikes any human being, he must be put to death,” 15 I would have understood it to mean even if he struck him with a non-fatal blow. Scripture therefore states here: “He who strikes a man so that he dies,” implying that he is not liable for the death penalty until he strikes him with a fatal blow. And if it had just said: “He who strikes a man,” and not said: “If a man strikes,” I would have said that he is not liable for the death penalty unless he strikes a man. From where do I know that he is liable even if he strikes a woman or a child? Scripture therefore states: “If a man strikes any human being” – even a child or even a woman.

Furthermore, if it had just said: “He who strikes a man,” I might have understood that even a minor who struck and killed a person is liable for the death penalty. Scripture therefore states: “And if a man strikes” – but not a child who strikes. And also, the verse “If a man strikes any human being” implies even if the victim is a non-viable fetus. Scripture therefore states: “He who strikes a man,” that he is not liable for the death penalty unless he strikes a viable child who is fit to become a man.

  מַכֵּה אִישׁ וָמֵת.  לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר וְאִישׁ כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם (ויקרא כ"ד), שׁוֹמֵעַ אֲנִי הַכָּאָה בְלֹא מִיתָה, תַּלְמוּד לוֹמַר מַכֵּה אִישׁ וָמֵת – אֵינוֹ חַיָּב אֶלָּא בְּהַכָּאָה שֶׁל מִיתָה; וְאִם נֶאֱמַר מַכֵּה אִישׁ וְלֹא נֶאֱמַר וְאִישׁ כִּי יַכֶּה, הָיִיתִי אוֹמֵר אֵינוֹ חַיָּב עַד שֶׁיַּכֶּה אִישׁ, הִכָּה אֶת הָאִשָּׁה וְאֶת הַקָּטָן מִנַּיִן? תַּלְמוּד לוֹמָר כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם – אֲפִלּוּ קָטָן וַאֲפִלּוּ אִשָּׁה; וְעוֹד, אִלּוּ נֶאֱמַר מַכֵּה אִישׁ, שׁוֹמֵעַ אֲנִי אֲפִלּוּ קָטָן שֶׁהִכָּה וְהָרַג יְהֵא חַיָּב, תַּלְמוּד לוֹמָר וְאִישׁ כִּי יַכֶּה, וְלֹא קָטָן שֶׁהִכָּה; וְעוֹד כִּי יַכֶּה כָּל נֶפֶשׁ אָדָם אֲפִלּוּ נְפָלִים בְּמַשְׁמָע, תַּלְמוּד לוֹמָר מַכֵּה אִישׁ, אֵינוֹ חַיָּב עַד שֶׁיַּכֶּה בֶן קַיָּמָא הָרָאוּי לִהְיוֹת אִישׁ (מכילתא):
13If, however, he did not lie in wait but God caused it to happen to him, I will provide you a place to which he can flee.   יגוַֽאֲשֶׁר֙ לֹ֣א צָדָ֔ה וְהָֽאֱלֹהִ֖ים אִנָּ֣ה לְיָד֑וֹ וְשַׂמְתִּ֤י לְךָ֙ מָק֔וֹם אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה:
וַֽאֲשֶׁר לֹא צָדָה - means: However, one who did not lie in wait for him and did not intentionally kill him.   וַֽאֲשֶׁר לֹא צָדָה.  לֹא אָרַב לוֹ וְלֹא נִתְכַּוֵּן:
צָדָה - 

צָדָה denotes lying in wait, and similarly it says: “yet you lie in wait (צֹדֶה) for my soul in order to take it.” 16 It is impossible to say that צָדָה is related to הַצָּד צַיִד “who trapped game,” 17 for the letter ה does not appear in the verb for trapping animals, and its noun form is צַיִד, whereas the noun form of the verb צָדָה is צְדִיָּה and its present participle is צוֹדֶה, while the present participle of צַיִד is צָד. I therefore say that its meaning is as Onkelos translates it: וּדְלָא כְמַן לֵהּ “but one who did not lie in wait for him.”

Menachem ben Saruk, however, did list it in the same entry as הַצָּד צַיִד, but I do not agree with him. But if indeed it were to be listed under a class of צד, we would list it under the same class as: “you will be carried (lit.) on the side (עַל צַד) of nations,” 18 “I will shoot to the side (צִדָּה),” 19 and “and he will speak words of blasphemy toward (לְצַד) the Most High,” 20 and thus here, too, אֲשֶׁר לֹא צָדָה means: “he did not turn aside (לֹא צִדֵּד) to discover some position (צַד) for him to die” – but even this explanation raises doubt. In any case, צָדָה denotes lying in wait.

  צָדָה.  לְשׁוֹן אָרַב, וְכֵן הוּא אוֹמֵר "וְאַתָּה צֹדֶה אֶת נַפְשִׁי" (שמואל א כ"ד); וְלֹא יִתָּכֵן לוֹמַר צָדָה לְשׁוֹן "הַצָּד צַיִד" (בראשית כ"ז), שֶׁצִּידַת חַיּוֹת אֵין נוֹפֵל ה"א בְּפֹעַל שֶׁלָּהּ, וְשֵׁם דָּבָר בָּהּ צַיִד, וְזֶה שֵׁם דָּבָר בּוֹ צְדִיָּה, וּפֹעַל שֶׁלּוֹ צוֹדֶה, וְזֶה הַפֹּעַל שֶׁלּוֹ צָד. וְאוֹמֵר אֲנִי פִּתְרוֹנוֹ כְּתַרְגּוּמוֹ – וּדְלָא כְמַן לֵהּ. וּמְנַחֵם חִבְּרוֹ בְּחֵלֶק צָד צַיִד, וְאֵין אֲנִי מוֹדֶה לוֹ; וְאִם יֵשׁ לְחַבְּרוֹ בְּאַחַת מִמַּחְלָקוֹת שֶׁל צָד, נְחַבְּרֶנּוּ בְחֵלֶק "עַל צַד תִּנָּשֵׂאוּ" (ישעיהו ס"ו), "צִדָּה אוֹרֶה" (שמואל א כ'), "וּמִלִּין לְצַד עִלָּאָה יְמַלֵּל" (דניאל ז'), אַף כָּאן אֲשֶׁר לֹא צָדָה – לֹא צִדֵּד לִמְצֹא לוֹ שׁוּם צַד מִיתָה; וְאַף זֶה יֵשׁ לְהַרְהֵר עָלָיו, מִכָּל מָקוֹם לְשׁוֹן אוֹרֵב הוּא:
וְהָֽאֱלֹהִים אִנָּה לְיָדוֹ - means: but God arranged it for him. אִנָּה is an expression of the same root as: “no evil will happen (לֹא תְאֻנֶּה) to you”; 21 “no iniquity will come across (לֹא יְאֻנֶּה) a righteous person”; 22 and מִתְאַנֶּה הוּא לִי, 23 which means: “he is trying to arrange to find a pretext against me.”   וְהָֽאֱלֹהִים אִנָּה לְיָדוֹ.  זִמֵּן לְיָדוֹ, לְשׁוֹן "לֹא תְאֻנֶּה אֵלֶיךָ רָעָה" (תהילים צ"א), "לֹא יְאֻנֶּה לַצַּדִּיק כָּל אָוֶן" (משלי י"ב), "מִתְאַנֶּה הוּא לִי" (מלכים ב ה') – מִזְדַּמֵּן לִמְצֹא לִי עִלָּה:
וְהָֽאֱלֹהִים אִנָּה לְיָדוֹ - But God caused it to happen to him - And why should such a thing be decreed by God? This is to what David was referring when he said: “As the dictum of the Ancient One says: From wicked people comes forth wickedness” 24 – “the dictum of the Ancient One” refers to the Torah, the dictum of the Holy One, blessed be He, who preceded the world. And where did the Torah say: “From wicked people comes forth wickedness”? Here, when it says: “but God caused it to happen to him.” What case is Scripture speaking about? About two people, one of whom killed someone inadvertently and the other killed someone intentionally, and there were no witnesses to the fact in either case who could give evidence. Thus the one who killed intentionally was not killed, and the one who killed inadvertently was not exiled. The Holy One, blessed be He, then arranges them to meet at one inn; he who killed intentionally sits under a ladder, and he who killed inadvertently climbs up the ladder, and while descending he falls upon the one who killed intentionally, killing him, and witnesses then testify against him so that he is sentenced to exile. The result is that the one who killed inadvertently is exiled, and the one who killed intentionally is killed.   וְהָֽאֱלֹהִים אִנָּה לְיָדוֹ.  וְלָמָּה תֵצֵא זֹאת מִלְּפָנָיו? הוּא שֶׁאָמַר דָּוִד "כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי מֵרְשָׁעִים יֵצֵא רֶשַׁע" (שמואל א כ"ד); וּמְשַׁל הַקַּדְמוֹנִי הִיא הַתּוֹרָה, שֶׁהִיא מְשַׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא קַדְמוֹנוֹ שֶׁל עוֹלָם; וְהֵיכָן אָמְרָה תוֹרָה מֵרְשָׁעִים יֵצֵא רֶשַׁע? וְהָאֱלֹהִים אִנָּה לְיָדוֹ. בַּמֶּה הַכָּתוּב מְדַבֵּר? בִּשְׁנֵי בְנֵי אָדָם, אֶחָד הָרַג שׁוֹגֵג וְאֶחָד הָרַג מֵזִיד, וְלֹא הָיוּ עֵדִים בַּדָּבָר שֶׁיָּעִידוּ, זֶה לֹא נֶהֱרַג, וְזֶה לֹא גָלָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְזַמְּנָן לְפֻנְדָק אֶחָד, זֶה שֶׁהָרַג בְּמֵזִיד יוֹשֵׁב תַּחַת הַסֻּלָּם וְזֶה שֶׁהָרַג שׁוֹגֵג עוֹלֶה בַּסֻּלָּם וְנוֹפֵל עַל זֶה שֶׁהָרַג בְּמֵזִיד וְהוֹרְגוֹ, וְעֵדִים מְעִידִים עָלָיו וּמְחַיְּבִים אוֹתוֹ לִגְלוֹת, נִמְצָא זֶה שֶׁהָרַג בְּשׁוֹגֵג גּוֹלֶה, וְזֶה שֶׁהָרַג בְּמֵזִיד נֶהֱרָג (מכות י'):
וְשַׂמְתִּי לְךָ מָקוֹם - I will provide you a place. also in the desert, to which he can flee. And what place would provide asylum in the desert? This was the camp of the Levites.   וְשַׂמְתִּי לְךָ מָקוֹם.  אַף בַּמִּדְבָּר, שֶׁיָּנוּס שָׁמָּה, וְאֵי זֶה מָקוֹם קוֹלְטוֹ? זֶה מַחֲנֵה לְוִיָּה (מכילתא):
14If a person acts intentionally against his fellow to kill him with guile, you must take him from My very Altar to die.   ידוְכִֽי־יָזִ֥ד אִ֛ישׁ עַל־רֵעֵ֖הוּ לְהָרְג֣וֹ בְעָרְמָ֑ה מֵעִ֣ם מִזְבְּחִ֔י תִּקָּחֶ֖נּוּ לָמֽוּת:
וְכִֽי־יָזִד - If [a person] acts intentionally. For what purpose was this verse said? Once it says: “He who strikes a man…,” 25 I might have understood that even one who killed a non-Jew, or a doctor who caused the death of a patient during treatment, or an emissary of the judicial court who caused the death of someone while administering him 40 lashes, or a father who strikes his son and kills him, or a teacher who disciplines his pupil and kills him, or one who killed mistakenly is to be put to death. Scripture therefore states: “if a person acts intentionally” – and not mistakenly; “against his fellow” – but not against a non-Jew; “to kill him with guile” – but not an emissary of the judicial court, a doctor, or one who disciplines his son or his pupil, for even though they act deliberately, they employ no guile.   וְכִֽי־יָזִד.  לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר מַכֵּה אִישׁ וְגוֹ' שׁוֹמֵעַ אֲנִי אֲפִלּוּ גּוֹי, וְרוֹפֵא שֶׁהֵמִית וּשְׁלִיחַ בֵּית דִּין שֶׁהֵמִית בְּמַלְקוּת אַרְבָּעִים, וְהָאָב הַמַּכֶּה אֶת בְּנוֹ וְהָרַב הָרוֹדֶה אֶת תַּלְמִידוֹ, וְהַשּׁוֹגֵג, תַּלְמוּד לוֹמָר וְכִי יָזִד – וְלֹא שׁוֹגֵג, עַל רֵעֵהוּ – וְלֹא עַל גּוֹי, לְהָרְגוֹ בְעָרְמָה – וְלֹא שְׁלִיחַ בֵּית דִּין וְהָרוֹפֵא וְרוֹדֶה בְנוֹ וְתַלְמִידוֹ, שֶׁאַף עַל פִּי שֶׁהֵם מְזִידִין אֵין מַעֲרִימִין (מכילתא):
מֵעִם מִזְבְּחִי - From My very Altar - i.e., even if he was a priest and wishes to perform the service on the Altar, you must take him to die.   מֵעִם מִזְבְּחִי.  אִם הָיָה כֹהֵן וְרוֹצֶה לַעֲבֹד עֲבוֹדָה תִּקָּחֶנוּ לָמוּת (יומא פ"ה):
15Someone who strikes his father or mother and thereby inflicts a wound on them must be put to death.   טווּמַכֵּ֥ה אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת:
וּמַכֵּה אָבִיו וְאִמּוֹ - Someone who strikes his father or mother. Since we learn regarding one who inflicts a wound upon his fellow that he must pay damages but is not put to death, it is necessary to tell us regarding one who inflicts a wound upon his father that he incurs the death penalty, but he is only liable for a blow which causes a wound.   וּמַכֵּה אָבִיו וְאִמּוֹ.  לְפִי שֶׁלִּמְּדָנוּ עַל הַחוֹבֵל בַּחֲבֵרוֹ שֶׁהוּא בְתַשְׁלוּמִין וְלֹא בְמִיתָה, הֻצְרַךְ לוֹמַר עַל הַחוֹבֵל בְּאָבִיו שֶׁהוּא בְמִיתָה, וְאֵינוֹ חַיָּב אֶלָּא בְהַכָּאָה שֶׁיֵּשׁ בָּהּ חַבּוּרָה (סנהדרין פ"ה):
אָבִיו וְאִמּוֹ - (lit.) His father and mother - i.e., one or the other.   אָבִיו וְאִמּוֹ.  אוֹ זֶה אוֹ זֶה:
מוֹת יוּמָֽת - Must be put to death - by strangulation.   מוֹת יוּמָֽת.  בְּחֶנֶק (מכילתא):
16Someone who kidnaps a man and sells him, and the victim was seen in the kidnapper’s possession before the sale, must be put to death.   טזוְגֹנֵ֨ב אִ֧ישׁ וּמְכָר֛וֹ וְנִמְצָ֥א בְיָד֖וֹ מ֥וֹת יוּמָֽת:
וְגֹנֵב אִישׁ וּמְכָרוֹ - Someone who kidnaps a man and sells him. For what purpose was this verse said? Since it says: “If a man kidnaps any person from among his brothers,” 26 from there alone I may have thought that this applies only to a man who kidnapped a person. From where do I know that even a woman, one of undistinguishable gender or a hermaphrodite who kidnapped someone is also liable? Scripture therefore states here: “someone who kidnaps a man and sells him.” And since it says here: “someone who kidnaps a man,” I may have thought that this applies only to one who kidnaps a man. From where do I know that it also applies to one who kidnaps a woman? Scripture therefore states there: “if a man kidnaps any person.” Thus both verses are necessary; what one omits, the other fills in.   וְגֹנֵב אִישׁ וּמְכָרוֹ.  לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר כִּי יִמָּצֵא אִישׁ גּוֹנֵב נֶפֶשׁ מֵאֶחָיו (דברים כ"ד), אֵין לִי אֶלָּא אִישׁ שֶׁגָּנַב נֶפֶשׁ, אִשָּׁה אוֹ טֻמְטוּם אוֹ אַנְדְּרוֹגִינוֹס שֶׁגָּנְבוּ מִנַּיִן? תַּלְמוּד לוֹמָר וְגֹנֵב אִישׁ וּמְכָרוֹ. וּלְפִי שֶׁנֶּאֱ' כָּאן וְגֹנֵב אִישׁ, אֵין לִי אֶלָּא גּוֹנֵב אִישׁ, גּוֹנֵב אִשָּׁה מִנַּיִן? תַּלְמוּד לוֹמָר גֹּנֵב נֶפֶשׁ, לְכָךְ הֻצְרְכוּ שְׁנֵיהֶם, מַה שֶּׁחִסֵּר זֶה גִּלָּה זֶה (סנהדרין שם):
וְנִמְצָא בְיָדוֹ - And [the victim] was (lit.) found in his possession - i.e., that witnesses saw that he kidnapped the victim and sold him, and thus the victim had been found in his possession earlier, before he was sold.   וְנִמְצָא בְיָדוֹ.  שֶׁרָאוּהוּ עֵדִים שֶׁגְּנָבוֹ וּמְכָרוֹ, וְנִמְצָא כְבָר בְּיָדוֹ קֹדֶם מְכִירָה (שם):
מוֹת יוּמָֽת - Must be put to death - by strangulation, for every time the death penalty is mentioned in the Torah without specification, it is by strangulation. The Torah interrupted the continuity of the subject and wrote the verse: “someone who kidnaps a man…,” between the verse about one who strikes his father or mother and the verse about one who curses his father or mother, and it appears to me that this is what gave rise to the difference of opinion in the Talmud, 27 that one sage maintains that we compare smiting a parent to cursing one, and the other maintains that we do not compare the two.   מוֹת יוּמָֽת.  בְּחֶנֶק; כָּל מִיתָה הָאֲמוּרָה בַתּוֹרָה סְתָם חֶנֶק הִיא (וְהִפְסִיק הָעִנְיָן וְכָתַב וְגֹנֵב אִישׁ בֵּין מַכֵּה אָבִיו וְאִמּוֹ לִמְקַלֵּל אָבִיו, וְנִרְאֶה לִי הַיְנוּ פְּלוּגְתָּא, דְּמַר סָבַר מַקְּשִׁינַן הַכָּאָה לִקְלָלָה וּמַר סָבַר לָא מַקְּשִׁינַן (שם)):
17Someone who curses his father or mother must be put to death.   יזוּמְקַלֵּ֥ל אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת:
וּמְקַלֵּל אָבִיו וְאִמּוֹ - Someone who curses his father or mother. For what purpose was this verse said? Since it says: “any man who curses his father or mother must be put to death,” 28 from there alone I may have thought that this applies only to a man who cursed his father or mother. From where do I know that it applies even to a woman who cursed her father or mother? Scripture therefore states: “someone who curses his father or mother,” without qualification, thus including both a man and a woman. If so, why does it say: “any man who curses his father”? To exclude a minor who curses his father.   וּמְקַלֵּל אָבִיו וְאִמּוֹ.  לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר אִישׁ אִישׁ אֲשֶׁר יְקַלֵּל אֶת אָבִיו (ויקרא כ'), אֵין לִי אֶלָּא אִישׁ שֶׁקִּלֵּל אֶת אָבִיו, אִשָּׁה שֶׁקִּלְּלָה אֶת אָבִיהָ מִנַּיִן? תַּלְמוּד לוֹמָר וּמְקַלֵּל אָבִיו וְאִמּוֹ סְתָם, בֵּין אִישׁ וּבֵין אִשָּׁה, אִם כֵּן לָמָּה נֶאֱמַר אִישׁ אֲשֶׁר יְקַלֵּל? לְהוֹצִיא אֶת הַקָּטָן (מכילתא):
מוֹת יוּמָֽת - Must be put to death - by stoning, for wherever it says: “the shedding of his blood is his own fault,” the death penalty is by stoning – the prime example illustrating this being: “the people must pelt them with stones; the shedding of their blood is their own fault” 29 – and regarding one who curses his father or mother it says: “the shedding of his blood is his own fault.” 30   מוֹת יוּמָֽת.  בִּסְקִילָה; וְכָל מָקוֹם שֶׁנֶּאֱמַר דָּמָיו בּוֹ בִּסְקִילָה, וּבִנְיַן אָב לְכֻלָּם בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם (ויקרא כ'), וּבִמְקַלֵּל אָבִיו וְאִמּוֹ נֶאֱמַר דָּמָיו בּוֹ:
18When two men are quarreling and one man strikes the other with a stone or with his fist and he does not die but becomes unable to work,   יחוְכִֽי־יְרִיבֻ֣ן אֲנָשִׁ֔ים וְהִכָּה־אִישׁ֙ אֶת־רֵעֵ֔הוּ בְּאֶ֖בֶן א֣וֹ בְאֶגְרֹ֑ף וְלֹ֥א יָמ֖וּת וְנָפַ֥ל לְמִשְׁכָּֽב:
וְכִֽי־יְרִיבֻן אֲנָשִׁים - When two men are quarreling. For what purpose was this passage said? Since it says: “Compensation for an eye must be made for the loss of an eye,” 31 from there we learn only that he must pay the value of his limbs, but we did not learn that he must pay for the victim’s loss of work and for his healing. Therefore this passage was stated.   וְכִֽי־יְרִיבֻן אֲנָשִׁים.  לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר עַיִן תַּחַת עַיִן, לֹא לָמַדְנוּ אֶלָּא דְּמֵי אֵבָרָיו אֲבָל שֶׁבֶת וְרִפּוּי לֹא לָמַדְנוּ, לְכָךְ נֶאֶמְרָה פָּרָשָׁה זוֹ:
וְנָפַל לְמִשְׁכָּֽב - (lit.) And he falls to bed. Its meaning is as Onkelos translates it: וְיִפֵּל לְבֻטְלָן “and he falls into inactivity,” i.e., he falls into a state of illness that stops him from working.   וְנָפַל לְמִשְׁכָּֽב.  כְּתַרְגּוּמוֹ וְיִפֵּל לְבוּטְלָן – לְחֹלִי שֶׁמְּבַטְּלוֹ מִמְּלַאכְתּוֹ:
19if he then gets up and walks about outside by himself, as he did before, the one who struck him must be acquitted. Still, he must pay for his loss of work and provide for his complete recovery.   יטאִם־יָק֞וּם וְהִתְהַלֵּ֥ךְ בַּח֛וּץ עַל־מִשְׁעַנְתּ֖וֹ וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא:
עַל־מִשְׁעַנְתּוֹ - (lit. “upon his support”). means: with his former healthy state and strength.   עַל־מִשְׁעַנְתּוֹ.  עַל בֻּרְיוֹ וְכֹחוֹ (מכילתא):
וְנִקָּה הַמַּכֶּה - The one who struck him must be acquitted. Now, could it be possible to imagine that this person who did not actually kill should himself be killed? However, Scripture teaches you here that he is imprisoned until we see whether the victim becomes completely healed. And so the literal meaning of the verse implies: When the victim gets up and walks about with his former strength, the one who struck him will be acquitted, but until he gets up, the one who struck him is not acquitted.   וְנִקָּה הַמַּכֶּה.  וְכִי תַעֲלֶה עַל דַּעְתְּךָ שֶׁיֵּהָרֵג זֶה שֶׁלֹּא הָרַג? אֶלָּא לִמֶּדְךָ כָאן שֶׁחוֹבְשִׁים אוֹתוֹ עַד שֶׁנִּרְאֶה אִם יִתְרַפֵּא זֶה; וְכֵן מַשְׁמָעוֹ: כְּשֶׁקָּם זֶה וְהוֹלֵךְ עַל מִשְׁעַנְתּוֹ אָז נִקָּה הַמַּכֶּה, אֲבָל עַד שֶׁלֹּא יָקוּם זֶה לֹא נִקָּה הַמַּכֶּה (כתובות ל"ג):
רַק שִׁבְתּוֹ - Still, [he must pay for] (lit.) his termination - i.e., his loss of work due to his illness; e.g., if he cut off his hand or his leg, we reckon the payment for his lost work-time due to illness as if he were a watchman of a cucumber field, for even after he has recovered from his illness he is not fit for work involving his hand or leg, and the assailant has already paid him in damages the value of his hand or his leg, as it says: “compensation for a hand must be made for the loss of a hand, and of a leg for a leg.” 32   רַק שִׁבְתּוֹ.  בִּטּוּל מְלַאכְתּוֹ מֵחֲמַת הַחֹלִי; אִם קָטַע יָדוֹ אוֹ רַגְלוֹ, רוֹאִין בִּטּוּל מְלַאכְתּוֹ מֵחֲמַת הַחֹלִי כְאִלּוּ שׁוֹמֵר קִשּׁוּאִין, שֶׁהֲרֵי אַף לְאַחַר הַחֹלִי אֵינוֹ רָאוּי לִמְלֶאכֶת יָד וָרֶגֶל, וְהוּא כְבָר נָתַן לוֹ מֵחֲמַת נִזְקוֹ דְּמֵי יָדוֹ וְרַגְלוֹ, שֶׁנֶּ' יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל:
וְרַפֹּא יְרַפֵּֽא - (lit.) And he must completely heal [him]. Its meaning is as Onkelos translates it: וַאֲגַר אַסְיָא יְשַׁלֵּם “he must pay the doctor’s fee.”   וְרַפֹּא יְרַפֵּֽא.  כְּתַרְגּוּמוֹ – יְשַׁלֵּם שְׂכַר הָרוֹפֵא: