| 4If a man takes his animals into someone else’s field or vineyard, and he lets them trample or graze in this other person’s field or vineyard, he must make restitution with the best of his field or the best of his vineyard. |
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דכִּ֤י יַבְעֶר־אִישׁ֙ שָׂדֶ֣ה אוֹ־כֶ֔רֶם וְשִׁלַּח֙ אֶת־בְּעִיר֔וֹ (כתיב בעירה) וּבִעֵ֖ר בִּשְׂדֵ֣ה אַחֵ֑ר מֵיטַ֥ב שָׂדֵ֛הוּ וּמֵיטַ֥ב כַּרְמ֖וֹ יְשַׁלֵּֽם: |
| כִּי יַבְעֶר־אֶת־בְּעִירֹה וּבִעֵר - All these words of the root בער are related to the word “animal,” as we find: אֲנַחְנוּ וּבְעִירֵנוּ “we and our animals.” |
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כִּי יַבְעֶר־אֶת־בְּעִירֹה וּבִעֵר.
כֻּלָּם לְשׁוֹן בְּהֵמָה, כְּמוֹ אֲנַחְנוּ וּבְעִירֵנוּ (במדבר כ'):
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| כִּי יַבְעֶר־ - means: If he lets his animals into the field or vineyard of his fellow, and damages it by one of these two methods: either by “setting his animal loose” (וְשִׁלַּח אֶת בְּעִירֹה) or by “it consuming” (וּבִעֵר); and our rabbis explained that וְשִׁלַּח refers to damage by trampling with the foot (רֶגֶל), and וּבִעֵר refers to damage by the tooth (שֵׁן), which eats and consumes (מְבַעֶרֶת) the crops. |
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כִּי יַבְעֶר־.
יוֹלִיךְ בְּהֵמוֹתָיו בְּשָׂדֶה אוֹ בְכֶרֶם שֶׁל חֲבֵרוֹ, וְיַזִּיק אוֹתוֹ בְאַחַת מִשְּׁתֵי אֵלּוּ, אוֹ בְשִׁלּוּחַ בְּעִירוֹ אוֹ בְּבִעוּר, וּפֵרְשׁוּ רַבּוֹתֵינוּ "וְשִׁלַּח" הוּא נִזְקֵי מִדְרַךְ כַּף רֶגֶל, "וּבִעֵר" הוּא נִזְקֵי הַשֵּׁן, הָאוֹכֶלֶת וּמְבַעֶרֶת (בבא קמא ב'):
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| בִּשְׂדֵה אַחֵר - means “in another man’s field.” |
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בִּשְׂדֵה אַחֵר.
בְּשָׂדֶה שֶׁל אִישׁ אַחֵר:
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| מֵיטַב שָׂדֵהוּ … יְשַׁלֵּֽם - He must make restitution with the best of his field - i.e., we assess the damage, and if he wishes to pay him the costs of his damage with land, he must pay him from the best of his fields – if the damage was worth a sela, he must give him a sela’s-worth of his best-quality land. The verse thus teaches you that damages are assessed to pay with best-quality land. |
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מֵיטַב שָׂדֵהוּ … יְשַׁלֵּֽם.
שָׁמִין אֶת הַנֶּזֶק, וְאִם בָּא לְשַׁלֵּם לוֹ קַרְקַע דְּמֵי נִזְקוֹ, יְשַׁלֵּם לוֹ מִמֵּיטַב שְׂדוֹתָיו – אִם הָיָה נִזְקוֹ סֶלַע, יִתֵּן לוֹ שְׁוֵה סֶלַע מֵעִדִּית שֶׁיֵּשׁ לוֹ; לִמֶּדְךָ הַכָּתוּב שֶׁהַנְּזָקִין שָׁמִין לָהֶם בְּעִדִּית (מכילתא, בבא קמא ו'):
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| 5If a fire breaks out and spreads through thorns, so that it consumes stacked or standing grain or a field, the one who kindled the fire must make restitution. |
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הכִּֽי־תֵצֵ֨א אֵ֜שׁ וּמָֽצְאָ֤ה קֹצִים֙ וְנֶֽאֱכַ֣ל גָּדִ֔ישׁ א֥וֹ הַקָּמָ֖ה א֣וֹ הַשָּׂדֶ֑ה שַׁלֵּ֣ם יְשַׁלֵּ֔ם הַמַּבְעִ֖ר אֶת־הַבְּעֵרָֽה: |
| כִּֽי־תֵצֵא אֵשׁ - If a fire breaks out - even by itself. |
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כִּֽי־תֵצֵא אֵשׁ.
אֲפִלּוּ מֵעַצְמָהּ (בבא קמא כ"ב):
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| וּמָֽצְאָה קֹצִים - And it spreads through thorns - “cardons” in Old French. |
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וּמָֽצְאָה קֹצִים.
קרדו"נש בְּלַעַז:
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| וְנֶֽאֱכַל גָּדִישׁ - (lit.) And stacked grain is consumed - i.e., the fire licked the thorns until it reached stacked grain or standing grain that is still attached to the ground. |
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וְנֶֽאֱכַל גָּדִישׁ.
שֶׁלִּחֲכָה בַּקּוֹצִים עַד שֶׁהִגִּיעָה לַגָּדִישׁ אוֹ לַקָּמָה הַמְחֻבֶּרֶת בַּקַּרְקַע:
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| אוֹ הַשָּׂדֶה - Or a field - i.e., the fire scorched his tilled soil, and he therefore must plow it a second time. |
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אוֹ הַשָּׂדֶה.
שֶׁלִּחֲכָה אֶת נִירוֹ וְצָרִיךְ לָנִיר אוֹתָהּ פַּעַם שְׁנִיָּה (בבא קמא ס'):
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| שַׁלֵּם יְשַׁלֵּם הַמַּבְעִר - The one who kindled [the fire] must make restitution - even though he kindled it within his own property and it spread by itself on account of the thorns that it encountered, he is liable to pay because he did not watch his fire so that it not spread and cause damage. |
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שַׁלֵּם יְשַׁלֵּם הַמַּבְעִר.
אַף עַל פִּי שֶׁהִדְלִיק בְּתוֹךְ שֶׁלּוֹ, וְהִיא יָצְאָה מֵעַצְמָהּ עַל יְדֵי קוֹצִים שֶׁמָּצְאָה, חַיָּב לְשַׁלֵּם, לְפִי שֶׁלֹּא שָׁמַר אֶת גַּחַלְתּוֹ שֶׁלֹּא תֵצֵא וְתַזִּיק:
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| 6If a man gives his fellow money or objects for unpaid safekeeping, and the consignee asserts that they were stolen from his house, if the thief is found he must make double restitution. |
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וכִּֽי־יִתֵּן֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ כֶּ֤סֶף אֽוֹ־כֵלִים֙ לִשְׁמֹ֔ר וְגֻנַּ֖ב מִבֵּ֣ית הָאִ֑ישׁ אִם־יִמָּצֵ֥א הַגַּנָּ֖ב יְשַׁלֵּ֥ם שְׁנָֽיִם: |
| וְגֻנַּב מִבֵּית הָאִישׁ - (lit.) And it was stolen from the man’s house - i.e., according to what he says. |
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וְגֻנַּב מִבֵּית הָאִישׁ.
לְפִי דְבָרָיו (שם ס"ג):
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| אִם־יִמָּצֵא הַגַּנָּב יְשַׁלֵּם - If the thief is found - “he,” i.e., the thief, “must make double restitution” to the owner. |
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אִם־יִמָּצֵא הַגַּנָּב יְשַׁלֵּם.
הַגַּנָּב שנים לַבְּעָלִים:
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| 7If the thief is not found, the owner of the house must approach the judges to swear that he did not lay a hand on his fellow’s property. |
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זאִם־לֹ֤א יִמָּצֵא֙ הַגַּנָּ֔ב וְנִקְרַ֥ב בַּֽעַל־הַבַּ֖יִת אֶל־הָֽאֱלֹהִ֑ים אִם־לֹ֥א שָׁלַ֛ח יָד֖וֹ בִּמְלֶ֥אכֶת רֵעֵֽהוּ: |
| אִם־לֹא יִמָּצֵא הַגַּנָּב - If the thief is not found - then this consignee, who is here termed בַּעַל הַבַּיִת “the owner of the house,” must come. |
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אִם־לֹא יִמָּצֵא הַגַּנָּב.
וּבָא הַשּׁוֹמֵר הַזֶּה, שֶׁהוּא בַּעַל הַבַּיִת:
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| וְנִקְרַב - and approach. the judges so as to plead his case with the owner of the item and to swear to him that he did not misappropriate his property. |
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וְנִקְרַב.
אֶל הַדַּיָּנִין, לָדוּן עִם זֶה וְלִשָּׁבַע לוֹ שֶׁלֹּא שָׁלַח יָדוֹ בְּשֶׁלּוֹ (שם):
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| 8In every case of possible dishonesty, whether it involves a work-bull, a donkey, a sheep, a garment, or anything allegedly lost or stolen, and witnesses testify, ‘This is it,’ the claims of both parties must come before the judges. The party whom the judges find guilty must make double restitution to his fellow. |
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חעַל־כָּל־דְּבַר־פֶּ֡שַׁע עַל־שׁ֡וֹר עַל־חֲמ֩וֹר֩ עַל־שֶׂ֨ה עַל־שַׂלְמָ֜ה עַל־כָּל־אֲבֵדָ֗ה אֲשֶׁ֤ר יֹאמַר֙ כִּי־ה֣וּא זֶ֔ה עַ֚ד הָֽאֱלֹהִ֔ים יָבֹ֖א דְּבַר־שְׁנֵיהֶ֑ם אֲשֶׁ֤ר יַרְשִׁיעֻן֙ אֱלֹהִ֔ים יְשַׁלֵּ֥ם שְׁנַ֖יִם לְרֵעֵֽהוּ: |
| עַל־כָּל־דְּבַר־פֶּשַׁע - In every case of dishonesty - that the consignee is found to be a liar in his oath because witnesses testify that he stole the item himself, and the judges find him guilty by the testimony of the witnesses. |
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עַל־כָּל־דְּבַר־פֶּשַׁע.
שֶׁיִּמָּצֵא שַׁקְרָן בִּשְׁבוּעָתוֹ – שֶׁיָּעִידוּ עֵדִים שֶׁהוּא עַצְמוֹ גְּנָבוֹ – וְיַרְשִׁיעוּהוּ אֱלֹהִים עַל פִּי הָעֵדִים.
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| יְשַׁלֵּם שְׁנַיִם לְרֵעֵֽהוּ - He must make double restitution to his fellow man-
Scripture thus teaches you that when someone claims that an entrusted item was stolen from him and it was discovered that he stole it himself, he must pay double.
And when does this apply? Only when he first swore that it was stolen from him and afterward witnesses came saying that he stole it himself; for so our rabbis expounded the verse: “the owner of the house must approach the judges,” that this “approaching” is for the purpose of swearing. You say it is for swearing, but perhaps it is simply for judgment, in which case once he has come to court and denied liability by saying it was stolen from him, even without taking an oath to that effect, he is liable immediately to pay double if witnesses come and testify that it is really in his possession. To this I answer: The consignee’s claim regarding “laying a hand” (שְׁלִיחוּת יָד) is mentioned here, and similarly “laying a hand” is mentioned below: “an oath to God must take place between the two of them, that the consignee did not lay a hand on his fellow man’s property.” Just as over there Scripture explicitly mentions an oath, so, too, here, this verse refers to an oath.
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יְשַׁלֵּם שְׁנַיִם לְרֵעֵֽהוּ.
לִמֶּדְךָ הַכָּתוּב, שֶׁהַטּוֹעֵן בְּפִקָּדוֹן לוֹמַר נִגְנַב הֵימֶנּוּ, וְנִמְצָא שֶׁהוּא עַצְמוֹ גְּנָבוֹ, מְשַׁלֵּם תַּשְׁלוּמֵי כֶּפֶל; וְאֵימָתַי? בִּזְמַן שֶׁנִּשְׁבַּע וְאֲחַר כַּךְ בָּאוּ עֵדִים, שֶׁכָּךְ דָּרְשׁוּ רַבּוֹתֵינוּ: וְנִקְרַב בַּעַל הַבַּיִת אֶל הָאֱלֹהִים, קְרִיבָה זוֹ שְׁבוּעָה הִיא, אַתָּה אוֹמֵר לִשְׁבוּעָה אוֹ אֵינוֹ אֶלָּא לַדִּין, שֶׁכֵּיוָן שֶׁבָּא לַדִּין וְכָפַר לוֹמַר נִגְנְבָה, מִיָּד יִתְחַיֵּב כֶּפֶל אִם בָּאוּ עֵדִים שֶׁהוּא בְיָדוֹ? נֶאֱמַר כָּאן שְׁלִיחוּת יָד וְנֶאֱמַר לְמַטָּה שְׁלִיחוּת יָד – שְׁבוּעַת ה' תִּהְיֶה בֵּין שְׁנֵיהֶם אִם לֹא שָׁלַח יָדוֹ – מַה לְּהַלָּן שְׁבוּעָה, אַף כָּאן שְׁבוּעָה (שם):
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| אֲשֶׁר יֹאמַר כִּי־הוּא זֶה - According to the plain sense of the verse, this means that the witness says, “This is it – the item you swore about as being stolen is here with you,” the claims of both parties must come before the judges and they must cross-examine the witnesses, and if they are found to be trustworthy and the judges find this consignee guilty, he must pay double to the consigner; and if they find the witnesses guilty, that they were found to be conspiring, they must pay double to the consignee. But our rabbis of blessed memory expounded the words כִּי הוּא זֶה to teach us that we do not subject him to swear unless he admits to part of the owner’s claim and denies the rest, saying: “I indeed owe you such-and-such an amount, and the rest was stolen from me.” |
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אֲשֶׁר יֹאמַר כִּי־הוּא זֶה.
לְפִי פְשׁוּטוֹ אֲשֶׁר יֹאמַר הָעֵד כִּי הוּא זֶה שֶׁנִּשְׁבַּעְתָּ עָלָיו, הֲרֵי הוּא אֶצְלְךָ, עַד הַדַּיָּנִין יָבֹא דְּבַר שְׁנֵיהֶם, וְיַחְקְרוּ אֶת הָעֵדִים, אִם כְּשֵׁרִים הֵם וְיַרְשִׁיעוּהוּ לְשׁוֹמֵר זֶה, יְשַׁלֵּם שְׁנַיִם, וְאִם יַרְשִׁיעוּ אֶת הָעֵדִים, שֶׁנִּמְצְאוּ זוֹמְמִין, יְשַׁלְּמוּ הֵם שְׁנַיִם לַשּׁוֹמֵר. וְרַבּוֹתֵינוּ זִ"לִ דָּרְשׁוּ כִּי הוּא זֶה לְלַמֵּד, שֶׁאֵין מְחַיְּבִין אוֹתוֹ שְׁבוּעָה אֶלָּא אִם כֵּן הוֹדָה בְּמִקְצָת, לוֹמַר כָּךְ וְכָךְ אֲנִי חַיָּב לְךָ, וְהַמּוֹתָר נִגְנַב מִמֶּנִּי (שם ק"ז):
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| 9If a man gives his fellow a donkey, a work-bull, a sheep, or any other animal for paid safekeeping, and it dies naturally, is fatally maimed by a wild beast, or is carried off by robbers, and there are no eyewitnesses, |
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טכִּֽי־יִתֵּן֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ חֲמ֨וֹר אוֹ־שׁ֥וֹר אוֹ־שֶׂ֛ה וְכָל־בְּהֵמָ֖ה לִשְׁמֹ֑ר וּמֵ֛ת אֽוֹ־נִשְׁבַּ֥ר אֽוֹ־נִשְׁבָּ֖ה אֵ֥ין רֹאֶֽה: |
| כִּֽי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ חֲמוֹר אוֹ־שׁוֹר - If a man gives his fellow man a donkey or a work-bull. The earlier passage was discussing the case of an unpaid consignee, and therefore the Torah freed him of liability if the item was stolen from him, as it is written: “and they were stolen from the man’s house…if the thief is not found, the owner of the house must approach the judges,” i.e., to swear, from which you derive that he frees himself of liability with this oath. In contrast, this passage is speaking about a paid consignee, and therefore he is not free of liability if the item was stolen, as it is written: “If it was in fact stolen from him, he must make restitution.” But for something beyond his control, such as if the animal died a natural death, or it was injured, or seized forcefully by robbers, and “there are no eyewitnesses” who can testify about the matter – |
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כִּֽי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ חֲמוֹר אוֹ־שׁוֹר.
פָּרָשָׁה רִאשׁוֹנָה נֶאֶמְרָה בְּשׁוֹמֵר חִנָּם, לְפִיכָךְ פָּטַר בּוֹ אֶת הַגְּנֵבָה, כְּמוֹ שֶׁנֶּאֱמַר (פסוק ו) וְגֻנַּב מִבֵּית הָאִישׁ, אִם לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּעַל הַבַּיִת לִשְׁבוּעָה, לָמַדְתָּ שֶׁפּוֹטֵר עַצְמוֹ בִּשְׁבוּעָה זוֹ. וּפָרָשָׁה זוֹ אֲמוּרָה בְּשׁוֹמֵר שָׂכָר, לְפִיכָךְ אֵינוֹ פָּטוּר אִם נִגְנְבָה, כְּמוֹ שֶׁכָּתוּב (פסוק יא) אִם גָּנֹב יִגָּנֵב מֵעִמּוֹ יְשַׁלֵּם, אֲבָל עַל הָאֹנֶס, כְּגוֹן מֵת מֵעַצְמוֹ, אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה בְּחָזְקָה עַל יְדֵי לִסְטִים, וְאֵין רוֹאֶה שֶׁיָּעִיד בַּדָּבָר:
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| 10an oath to God must take place between the two of them: the consignee must swear that he did not lay a hand on his fellow’s property to use it. The owner must accept the oath, and the consignee need not pay. |
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ישְׁבֻעַ֣ת יְהֹוָ֗ה תִּֽהְיֶה֙ בֵּ֣ין שְׁנֵיהֶ֔ם אִם־לֹ֥א שָׁלַ֛ח יָד֖וֹ בִּמְלֶ֣אכֶת רֵעֵ֑הוּ וְלָקַ֥ח בְּעָלָ֖יו וְלֹ֥א יְשַׁלֵּֽם: |
| שְׁבֻעַת ה' תִּֽהְיֶה - An oath to God must take place - i.e., the consignee must swear that it is as he said, and that he did not misappropriate the entrusted item by using it for himself, for if indeed he did misappropriate it and afterward such an accident happened to it, he is liable even for accidental loss. |
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שְׁבֻעַת ה' תִּֽהְיֶה.
יִשָּׁבַע שֶׁכֵּן הוּא כִדְבָרָיו, וְהוּא לֹא שָׁלַח בָּהּ יָד לְהִשְׁתַּמֵּשׁ בָּהּ לְעַצְמוֹ, שֶׁאִם שָׁלַח בָּהּ יָד וְאֲחַר כַּךְ נֶאֶנְסָה, חַיָּב בָּאֳנָסִים (בבא מציעא צ"ד):
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| וְלָקַח בְּעָלָיו - The owner must accept - the oath. |
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וְלָקַח בְּעָלָיו.
הַשְּׁבוּעָה:
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| וְלֹא יְשַׁלֵּֽם - And he need not pay - i.e., the consignee need not pay him anything. |
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וְלֹא יְשַׁלֵּֽם.
לוֹ הַשּׁוֹמֵר כְּלוּם (בבא קמא ק"ו):
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| 11If, however, it was in fact stolen from him, he must make restitution to its owner. |
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יאוְאִם־גָּנֹ֥ב יִגָּנֵ֖ב מֵֽעִמּ֑וֹ יְשַׁלֵּ֖ם לִבְעָלָֽיו: |
| 12If in fact it was killed, he must produce witnesses, and then he need not make restitution for the mauled animal. |
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יבאִם־טָרֹ֥ף יִטָּרֵ֖ף יְבִאֵ֣הוּ עֵ֑ד הַטְּרֵפָ֖ה לֹ֥א יְשַׁלֵּֽם: |
| אִם־טָרֹף יִטָּרֵף - If in fact it was (lit.) torn - i.e., by a wild beast. |
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אִם־טָרֹף יִטָּרֵף.
עַל יְדֵי חַיָּה רָעָה:
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| יביאהו עֵד - He must (lit.) bring it a witness - means: he must bring witnesses that it was mauled in circumstances beyond his control, and then he is free of liability. |
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יביאהו עֵד.
יָבִיא עֵדִים שֶׁנִּטְרְפָה בְאֹנֶס וּפָטוּר:
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| הַטְּרֵפָה לֹא יְשַׁלֵּֽם - He need not make restitution for the mauled animal. It does not say: טְרֵפָה לֹא יְשַׁלֵּם “he need not pay for a mauled animal,” but הַטְּרֵפָה “the mauled animal,” for there is a type of mauled animal for which he must pay and there is a type of mauled animal for which he need not pay: for one mauled by a cat, a fox, or a marten, he must pay; for one mauled by a wolf, a lion, a bear, or a snake he need not pay. And who told you to rule in this way? I answer: For it is written: “and it dies, is maimed, or is carried off”; just as death cannot be avoided, similarly the injury or seizure referred to here are such that could not be avoided. |
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הַטְּרֵפָה לֹא יְשַׁלֵּֽם.
אֵינוֹ אוֹמֵר טְרֵפָה לֹא יְשַׁלֵּם אֶלָּא הַטְּרֵפָה, יֵשׁ טְרֵפָה שֶׁהוּא מְשַׁלֵּם וְיֵשׁ טְרֵפָה שֶׁאֵינוֹ מְשַׁלֵּם; טְרֵפַת חָתוּל וְשׁוּעָל וּנְמִיָּה מְשַׁלֵּם, טְרֵפַת זְאֵב, אֲרִי, וְדֹב וְנָחָשׁ אֵינוֹ מְשַׁלֵּם; וּמִי לְחָשְׁךָ לָדוּן כֵּן? שֶׁהֲרֵי כָתוּב וּמֵת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה – מַה מִּיתָה שֶׁאֵין יָכוֹל לְהַצִּיל, אַף שֶׁבֶר וְשִׁבְיָה שֶׁאֵין יָכוֹל לְהַצִּיל (מכילתא):
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| 13If a person borrows something from his fellow and it breaks or dies, and its owner was not employed to work with him, the borrower must make restitution. |
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יגוְכִֽי־יִשְׁאַ֥ל אִ֛ישׁ מֵעִ֥ם רֵעֵ֖הוּ וְנִשְׁבַּ֣ר אוֹ־מֵ֑ת בְּעָלָ֥יו אֵֽין־עִמּ֖וֹ שַׁלֵּ֥ם יְשַׁלֵּֽם: |
| וְכִֽי־יִשְׁאַל - If [a person] borrows. This verse comes to teach you that one who borrows an item is liable even for accidental loss or damage, unlike a consignee. |
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וְכִֽי־יִשְׁאַל.
בָּא לְלַמֵּד עַל הַשּׁוֹאֵל שֶׁהוּא חַיָּב בָּאֳנָסִין:
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| בְּעָלָיו אֵֽין־עִמּוֹ - (lit.) Its owner is not with him - means: if the owner of the work-bull is not working with the borrower in his work. |
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בְּעָלָיו אֵֽין־עִמּוֹ.
אִם בְּעָלָיו שֶׁל שׁוֹר אֵינוֹ עִם הַשּׁוֹאֵל בִּמְלַאכְתּוֹ (בבא מציעא צ"ה):
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| 14If its owner was employed by the borrower to work with him, the borrower need not make restitution. If the article was rented, it has come into the renter’s service in exchange for its rental fee. |
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ידאִם־בְּעָלָ֥יו עִמּ֖וֹ לֹ֣א יְשַׁלֵּ֑ם אִם־שָׂכִ֣יר ה֔וּא בָּ֖א בִּשְׂכָרֽוֹ: |
| אִם־בְּעָלָיו עִמּוֹ - (lit.) If the owner is with him - whether he be involved in the same work or service used with the borrowed item or in any other service. Also, if he was working for him at the time of borrowing the item, he need not be working for him at the time it was damaged or died to free the borrower from liability. |
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אִם־בְּעָלָיו עִמּוֹ.
בֵּין שֶׁהוּא בְּאוֹתָהּ מְלָאכָה בֵּין שֶׁהוּא בִמְלָאכָה אַחֶרֶת, הָיָה עִמּוֹ בִּשְׁעַת שְׁאֵלָה אֵינוֹ צָרִיךְ לִהְיוֹת עִמּוֹ בִּשְׁעַת שְׁבִירָה וּמִיתָה (שם):
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| אִם־שָׂכִיר הוּא - (lit.) If it was rented - i.e., if the work-bull was not borrowed but rented – “it came” into the renter’s hand “for its rental fee,” and not as borrowed, and thus the benefit from the item is not entirely his, for he uses it only by paying its rent to the owner. For this reason, he should not be subject to the same rule as a borrower, who is liable even for accidental loss. However, Scripture does not specify what rule should apply to a renter – whether that of an unpaid consignee or of a paid consignee, and therefore the sages of Israel differ as to when a renter must pay for loss or damage to the object: Rabbi Meir says he pays like an unpaid consignee, and Rabbi Yehudah says he pays like a paid consignee. |
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אִם־שָׂכִיר הוּא.
אִם הַשּׁוֹר אֵינוֹ שָׁאוּל אֶלָּא שָׂכוּר, בָּא בִּשְׂכָרוֹ לְיַד הַשּׂוֹכֵר הַזֶּה, וְלֹא בִשְׁאֵלָה, וְאֵין כָּל הֲנָאָה שֶׁלּוֹ, שֶׁהֲרֵי עַל יְדֵי שְׂכָרוֹ נִשְׁתַּמֵּשׁ, וְאֵין לוֹ מִשְׁפַּט שׁוֹאֵל לְהִתְחַיֵּב בָּאֳנָסִין; וְלֹא פֵּרֵשׁ מַה דִּינוֹ, אִם כְּשׁוֹמֵר חִנָּם אוֹ כְשׁוֹמֵר שָׂכָר, לְפִיכָךְ נֶחְלְקוּ בוֹ חַכְמֵי יִשְׂרָאֵל שׂוֹכֵר כֵּיצַד מְשַׁלֵּם, רַבִּי מֵאִיר אוֹמֵר כְּשׁוֹמֵר חִנָּם, רַ' יְהוּדָה אוֹמֵר כְּשׁוֹמֵר שָׂכָר (בבא מציעא צ"ה):
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| 15If a man seduces a virgin who is not betrothed and engages in carnal relations with her, he must marry her with a marriage contract. |
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טווְכִֽי־יְפַתֶּ֣ה אִ֗ישׁ בְּתוּלָ֛ה אֲשֶׁ֥ר לֹֽא־אֹרָ֖שָׂה וְשָׁכַ֣ב עִמָּ֑הּ מָהֹ֛ר יִמְהָרֶ֥נָּה לּ֖וֹ לְאִשָּֽׁה: |
| וְכִֽי־יְפַתֶּה - If [a man] seduces [a virgin] - i.e., he persuades her until she acquiesces to him. This is also how Onkelos translated it: וַאֲרֵי יְשַׁדֵּל “and if he persuades,” the root שדל in Aramaic being equivalent to the root פתה in Hebrew. |
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וְכִֽי־יְפַתֶּה.
מְדַבֵּר עַל לִבָּהּ עַד שֶׁשּׁוֹמַעַת לוֹ, וְכֵן תַּרְגּוּמוֹ וַאֲרֵי יְשַׁדֵּל, שִׁדּוּל בִּלְשׁוֹן אֲרַמִּי כְּפִתּוּי בִּלְשׁוֹן עִבְרִי:
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| מָהֹר יִמְהָרֶנָּה - means: he must allocate for her a dowry (מֹהַר) as is the practice for a man to do for his wife, i.e., he must write for her a marriage contract (ketubah) and marry her. |
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מָהֹר יִמְהָרֶנָּה.
יִפְסֹק לָהּ מֹהַר כְּמִשְׁפַּט אִישׁ לְאִשְׁתּוֹ – שֶׁכּוֹתֵב לָהּ כְּתֻבָּה וְיִשָּׂאֶנָּה (מכילתא):
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| 16If her father utterly refuses to give her to him in marriage, the seducer must weigh out money according to the customary monetary settlement of virgins. |
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טזאִם־מָאֵ֧ן יְמָאֵ֛ן אָבִ֖יהָ לְתִתָּ֣הּ ל֑וֹ כֶּ֣סֶף יִשְׁקֹ֔ל כְּמֹ֖הַר הַבְּתוּלֹֽת: |
| כְּמֹהַר הַבְּתוּלֹֽת - (lit.) According to the dowry of virgins - which is fixed at 50 silver shekels in the passage regarding one who seizes a virgin and rapes her, as it says: “the man who fornicated with her must then give 50 shekels of silver to the girl’s father.” |
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כְּמֹהַר הַבְּתוּלֹֽת.
שֶׁהוּא קָצוּב חֲמִשִּׁים כֶּסֶף אֵצֶל הַתּוֹפֵס אֶת הַבְּתוּלָה וְשׁוֹכֵב עִמָּהּ בְּאֹנֶס, שֶׁנֶּאֱמַר וְנָתַן הָאִישׁ הַשֹּׁכֵב עִמָּהּ לַאֲבִי הַנַּעֲרָה חֲמִשִּׁים כָּסֶף (דברים כ"ב):
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| 17You must not allow a sorceress to live. |
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יזמְכַשֵּׁפָ֖ה לֹ֥א תְחַיֶּֽה: |
| מְכַשֵּׁפָה לֹא תְחַיֶּֽה - You must not allow a sorceress to live - rather, she must be executed by the court. This applies equally to males and females who practice sorcery, but Scripture specifies a female because it speaks of usual cases, for it is more common for women to practice sorcery. |
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מְכַשֵּׁפָה לֹא תְחַיֶּֽה.
אֶלָּא תּוּמַת בְּבֵית דִּין; וְאֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת, אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהוֹוֶה, שֶׁהַנָּשִׁים מְצוּיוֹת מְכַשֵּׁפוֹת (סנהדרין ס"ז):
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| 18Whoever engages in carnal relations with an animal must be put to death. |
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יחכָּל־שֹׁכֵ֥ב עִם־בְּהֵמָ֖ה מ֥וֹת יוּמָֽת: |
| כָּל־שֹׁכֵב עִם־בְּהֵמָה מוֹת יוּמָֽת - Whoever engages in carnal relations with an animal must be put to death - by stoning, for the law of a man who fornicates with an animal is equal to that of a woman who fornicates with an animal, about whom it is written: “the shedding of their blood is their own fault.” |
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כָּל־שֹׁכֵב עִם־בְּהֵמָה מוֹת יוּמָֽת.
בִּסְקִילָה, רוֹבֵעַ כַּנִּרְבַּעַת, שֶׁכָּתוּב בָּהֶם דְּמֵיהֶם בָּם (ויקרא כ'):
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| 19Whoever sacrifices to idols must be put to death. Worship is permitted only to God alone. |
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יטזֹבֵ֥חַ לָֽאֱלֹהִ֖ים יָֽחֳרָ֑ם בִּלְתִּ֥י לַֽיהֹוָ֖ה לְבַדּֽוֹ: |
| לָֽאֱלֹהִים - (lit., “to the gods”). means “to idols.” If it were vocalized לֵאלֹהִים meaning “to gods,” it would be necessary to define it by adding אֲחֵרִים “of others.” Now, however, that it says לָאֶלֹהִים meaning “to the gods,” it is not necessary to define it by adding אֲחֵרִים “of others”; for regarding any ל or ב used as a prefix, if it is vocalized with a chataf (sheva), such as לְמֶלֶךְ “to a king,” לְמִדְבָּר “to a desert,” לְעִיר “to a city,” it is necessary to define to which king, to which desert, or to which city; and similarly where the prefix is vocalized with a chirik, e.g., לִמְלָכִים “for kings” and לִרְגָלִים “for festivals,” it is necessary to define for which kings or festivals, and if it does not define it, then all kings or festivals are implied. Similarly, לֵאלֹהִים would imply all gods, being interpreted even in a holy sense, i.e., referring to God as well. But when the ל, ב or ה prefix is vocalized with a patach, as in לַמֶּלֶךְ “to the king,” לַמִּדְבָּר “to the desert,” לָעִיר “to the city,” it is known which king, which desert, or which city is being spoken of. Similarly, לָאֶלֹהִים “to the gods” is referring to those you were already adjured against elsewhere. Likewise, we find: אֵין כָּמוֹךָ בָאֱלֹהִים “There is none like You among the gods”; where, since it does not define to which gods it is referring, it was necessary for the ב to be vocalized with a patach (kamatz). |
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לָֽאֱלֹהִים.
לַעֲבוֹדָה זָרָה; אִלּוּ הָיָה נָקוּד לֵאלֹהִים, הָיָה צָרִיךְ לְפָרֵשׁ וְלִכְתֹּב "אֲחֵרִים", עַכְשָׁו שֶׁאָמַר לָאֱלֹהִים, אֵין צָרִיךְ לְפָרֵשׁ אֲחֵרִים, שֶׁכָּל לָמֶ"ד וּבֵי"ת הַמְשַׁמֶּשֶׁת בְּרֹאשׁ הַתֵּבָה אִם נְקוּדָה בַּחֲטָף, כְּגוֹן לְמֶלֶךְ, לְמִדְבָּר, לְעִיר, צָרִיךְ לְפָרֵשׁ לְאֵיזֶה מֶלֶךְ, לְאֵיזֶה מִדְבָּר, לְאֵיזֶה עִיר, וְכֵן לִמְלָכִים וְלִרְגָלִים צָרִיךְ לְפָרֵשׁ לְאֵיזֶה, וְאִם אֵינוֹ מְפָרֵשׁ, כָּל מְלָכִים בְּמַשְׁמָע, כֵן לֵאלֹהִים כָּל אֱלֹהִים בְּמַשְׁמָע – אֲפִלּוּ קֹדֶשׁ, אֲבָל כְּשֶׁהִיא נְקוּדָה פַּתָּח, כְּמוֹ לַמֶּלֶךְ, לַמִּדְבָּר, לָעִיר, נוֹדַע בְּאֵיזֶה מֶלֶךְ מְדַבֵּר, וְכֵן לָעִיר נוֹדַע בְּאֵיזֶה עִיר מְדַבֵּר, וְכֵן לָאֱלֹהִים – לְאוֹתָן שֶׁהֻזְהַרְתֶּם עֲלֵיהֶם בְּמָקוֹם אַחֵר; כַּיּוֹצֵא בוֹ אֵין כָּמוֹךָ בָאֱלֹהִים, לְפִי שֶׁלֹּא פֵּרֵשׁ, הֻצְרַךְ לִנָּקֵד פַּתָּח:
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| יָֽחֳרָם - means “must be put to death.” And why was it stated here that one who sacrifices to idols “must be put to death”? Is not the death penalty for this already said elsewhere: “you must bring the man or woman who committed this evil thing…and you must pelt them with stones, that they die”? However, it needed to be written because there, Scripture did not specify for which form of worship he is liable for the death penalty; so in order that you not say that all forms of worship bear the death penalty, Scripture came and specified here: “whoever sacrifices to idols must be put to death,” to tell you that just as sacrifice (slaughter) is a service carried out inside the Holy Temple to heaven (i.e., to God), so, too, I include burning offerings or pouring libations, being that they are also services carried out inside the Holy Temple, such that one is liable for the death penalty when serving any idol in this way, whether it is the customary manner of its worship or not. But other acts of service, such as sweeping before the idol, spraying water to keep dust from rising in front of it, embracing it, or kissing it, do not bear the death penalty, but only the penalty for a lesser prohibition. |
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יָֽחֳרָם.
יוּמַת; לָמָּה נֶאֱמַר יָחֳרָם וַהֲלֹא כְבָר נֶאֶמְרָה בוֹ מִיתָה בְמָקוֹם אַחֵר וְהוֹצֵאתָ אֶת הָאִישׁ הַהוּא אוֹ אֶת הָאִשָּׁה הַהִוא וְגוֹ' (דברים י"ז)? אֶלָּא לְפִי שֶׁלֹּא פֵּרֵשׁ עַל אֵיזוֹ עֲבוֹדָה חַיָּב מִיתָה – שֶׁלֹּא תֹאמַר כָּל עֲבוֹדוֹת בְּמִיתָה – בָּא וּפֵרֵשׁ לְךָ כָּאן "זֹבֵחַ" לָאֱלֹהִים, לוֹמַר לְךָ, מַה זְּבִיחָה עֲבוֹדָה הַנַּעֲשֵׂית בִּפְנִים לַשָּׁמַיִם, אַף אֲנִי מְרַבֶּה הַמַּקְטִיר וְהַמְנַסֵּךְ שֶׁהֵם עֲבוֹדוֹת בִּפְנִים, וְחַיָּבִים עֲלֵיהֶם לְכָל עֲבוֹדָה זָרָה בֵּין שֶׁדַּרְכָּהּ לְעָבְדָהּ בְּכָךְ, בֵּין שֶׁאֵין דַּרְכָּהּ לְעָבְדָהּ בְּכָךְ. אֲבָל שְׁאָר עֲבוֹדוֹת, כְּגוֹן הַמְכַבֵּד וְהַמְרַבֵּץ וְהַמְגַפֵּף וְהַמְנַשֵּׁק אֵינוֹ בְּמִיתָה:
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| 20You must neither taunt a foreigner nor oppress him, for you yourselves were foreigners in Egypt. |
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כוְגֵ֥ר לֹֽא־תוֹנֶ֖ה וְלֹ֣א תִלְחָצֶ֑נּוּ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם: |
| וְגֵר לֹֽא־תוֹנֶה - (lit.) You must not abuse a foreigner - i.e., with verbal abuse; “contrarier” in Old French (“to taunt”). It is used here in a similar sense to: “I will feed the flesh of those who taunt you (מוֹנַיִךְ) to beasts.” |
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וְגֵר לֹֽא־תוֹנֶה.
אוֹנָאַת דְּבָרִים, קונטרארי"ר בְּלַעַז, כְּמוֹ וְהַאֲכַלְתִּי אֶת מוֹנַיִךְ אֶת בְּשָׂרָם (ישעיהו מ"ט):
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| וְלֹא תִלְחָצֶנּוּ - Nor oppress him - by robbing him of money. |
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וְלֹא תִלְחָצֶנּוּ.
בִּגְזֵלַת מָמוֹן:
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| כִּֽי־גֵרִים הֱיִיתֶם - For you yourselves were foreigners - i.e., if you taunt him, he can taunt you back by saying to you: “You also come from foreigners.” Do not accuse another of a defect you yourself possess. Any instance of גֵּר in Scripture denotes a person not born in his present country but who came from a different country to live there. |
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כִּֽי־גֵרִים הֱיִיתֶם.
אִם הוֹנִיתוֹ, אַף הוּא יָכוֹל לְהוֹנוֹתְךָ וְלוֹמַר לְךָ, אַף אַתָּה מִגֵּרִים בָּאתָ, "מוּם שֶׁבְּךָ אַל תֹּאמַר לַחֲבֵרְךָ"; כָּל לְשׁוֹן גֵּר אָדָם שֶׁלֹּא נוֹלַד בְּאוֹתָהּ מְדִינָה, אֶלָּא בָּא מִמְּדִינָה אַחֶרֶת לָגוּר שָׁם:
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| 21You must not cause pain to any widow or orphan. |
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כאכָּל־אַלְמָנָ֥ה וְיָת֖וֹם לֹ֥א תְעַנּֽוּן: |
| כָּל־אַלְמָנָה וְיָתוֹם לֹא תְעַנּֽוּן - You must not cause pain to any widow or orphan. The same law applies to any person, but Scripture speaks about common occurrences, and singles out a widow and orphan because they are of weak disposition and it often happens that people cause them pain. |
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כָּל־אַלְמָנָה וְיָתוֹם לֹא תְעַנּֽוּן.
הוּא הַדִּין לְכָל אָדָם, אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהוֹוֶה, לְפִי שֶׁהֵם תְּשׁוּשֵׁי כֹחַ וְדָבָר מָצוּי לְעַנּוֹתָם (מכילתא):
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| 22If you do cause such a person pain, you will certainly be held accountable! For if he urgently cries out to Me, I will certainly heed his cry: |
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כבאִם־עַנֵּ֥ה תְעַנֵּה אֹת֑וֹ כִּ֣י אִם־צָעֹ֤ק יִצְעַק֙ אֵלַ֔י שָׁמֹ֥עַ אֶשְׁמַ֖ע צַֽעֲקָתֽוֹ: |
| אִם־עַנֵּה תְעַנֵּה אֹתוֹ - If you do cause [such a person] pain. This is an abbreviated verse: It threatens but does not state the punishment explicitly, similar to: “therefore, whoever kills Cain…,” where also God threatens but does not state the punishment explicitly. Here, too, “If you do cause him pain” is expressing a threat, as if to say: In the end you will receive your due. And why can you be sure that this will be? “for if he urgently cries out to Me….” |
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אִם־עַנֵּה תְעַנֵּה אֹתוֹ.
הֲרֵי זֶה מִקְרָא קָצָר, גָּזַם וְלֹא פֵּרֵשׁ עָנְשׁוֹ, כְּמוֹ לָכֵן כָּל הֹרֵג קַיִן (בראשית ד'), גָּזַם וְלֹא פֵּרֵשׁ עָנְשׁוֹ, אַף כָּאן אִם עַנֵּה תְעַנֵּה אוֹתוֹ לְשׁוֹן גִּזּוּם, כְּלוֹמַר סוֹפְךָ לִטֹּל אֶת שֶׁלְּךָ לָמָּה? כִּי אִם צָעֹק יִצְעַק אֵלַי וְגוֹ':
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| 23I will display indignation and kill you by the sword, so that your wives will be widows, and your children orphans. |
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כגוְחָרָ֣ה אַפִּ֔י וְהָֽרַגְתִּ֥י אֶתְכֶ֖ם בֶּחָ֑רֶב וְהָי֤וּ נְשֵׁיכֶם֙ אַלְמָנ֔וֹת וּבְנֵיכֶ֖ם יְתֹמִֽים: |
| וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת - So that your wives will be widows. From the fact that it says: “and I will kill you,” do I not know that your wives will be widows and your children orphans, so why is it written explicitly? It is only because this addition adds another curse, namely, that the wives will be confined as in a state of “living widowhood,” for there will be no witnesses to their husbands’ death and they will thus be forbidden to remarry, and the children will be “orphans” in that the court will not allow them to take possession of their fathers’ property, since they do not know whether they died or were only taken captive. |
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וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת.
מִמַּשְׁמָע שֶׁנֶּאֱמַר וְהָרַגְתִּי אֶתְכֶם אֵינִי יוֹדֵעַ שֶׁנְּשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתוֹמִים? אֶלָּא הֲרֵי זוֹ קְלָלָה אַחֶרֶת, שֶׁיִּהְיוּ הַנָּשִׁים צְרוּרוֹת כְּאַלְמָנוֹת חַיּוֹת, שֶׁלֹּא יִהְיוּ עֵדִים לְמִיתַת בַּעְלֵיהֶן וְתִהְיֶינָה אֲסוּרוֹת לְהִנָּשֵׂא, וְהַבָּנִים יִהְיוּ יְתוֹמִים, שֶׁלֹּא יַנִּיחוּם בֵּית דִּין לֵירֵד לְנִכְסֵי אֲבִיהֶם, לְפִי שֶׁאֵין יוֹדְעִים אִם מֵתוּ אִם נִשְׁבּוּ (בבא מציעא ל"ח):
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| 24When you lend money, lend first to My people, to the poor person in your locality. You must not act toward him like a creditor. You may not charge him interest. |
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כדאִם־כֶּ֣סֶף | תַּלְוֶ֣ה אֶת־עַמִּ֗י אֶת־הֶֽעָנִי֙ עִמָּ֔ךְ לֹא־תִֽהְיֶ֥ה ל֖וֹ כְּנשֶׁ֑ה לֹֽא־תְשִׂימ֥וּן עָלָ֖יו נֶֽשֶׁךְ: |
| אִם־כֶּסֶף תַּלְוֶה אֶת־עַמִּי - When you lend money to My people. Rabbi Yishmael says: Every instance of אִם written in the Torah regarding a commandment means “if” and signifies that the commandment is optional, except for three cases where אִם means “when,” as the commandment is obligatory, and this is one of them. |
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אִם־כֶּסֶף תַּלְוֶה אֶת־עַמִּי.
רַבִּי יִשְׁמָעֵאל אוֹמֵר כָּל אִם וְאִם שֶׁבַּתּוֹרָה רְשׁוּת חוּץ מִשְּׁלֹשָׁה, וְזֶה אֶחָד מֵהֶן (מכילתא):
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| אֶת־עַמִּי - My people. If you have a choice of lending to My people or a non-Jew – My people take precedence; to a poor person or to a rich person – the poor person takes precedence; to your own family’s poor or to the poor of your city – your own family’s poor take precedence; to the poor of your city or to the poor of another city – the poor of your city take precedence. And this is how this explanation is derived in the text: “When you lend money (אִם כֶּסֶף תַּלְוֶה),” you must lend it to “My people” (אֶת עַמִּי) and not to a non-Jew. And to whom of My people? “To the poor person (אֶת הֶעָנִי).” And to which poor person? To the one who is עִמָּךְ – (lit.) “with you” – one of your family or one in your city. Another explanation: “the poor person”. means: You must not treat the recipient disrespectfully when you lend him, for he is one of My people. |
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אֶת־עַמִּי.
עַמִּי וְגוֹי עַמִּי קוֹדֵם, עָנִי וְעָשִׁיר עָנִי קוֹדֵם, עֲנִיֶּיךָ וַעֲנִיֵּי עִירְךָ עֲנִיֶּיךָ קוֹדְמִין, עֲנִיֵּי עִירְךָ וַעֲנִיֵּי עִיר אַחֶרֶת עֲנִיֵּי עִירְךָ קוֹדְמִין; וְזֶה מַשְׁמָעוֹ: אִם כֶּסֶף תַּלְוֶה – אֶת עַמִּי תַּלְוֵהוּ וְלֹא לְגוֹי, וּלְאֵיזֶה מֵעַמִּי? אֶת הֶעָנִי, וּלְאֵיזֶה עָנִי? לְאוֹתוֹ שֶׁעִמָּךְ. (דָּבָר אַחֵר, אֶת עַמִּי, שֶׁלֹּא תִנְהַג בּוֹ בִּזָּיוֹן בְּהַלְוָאָה שֶׁהוּא עַמִּי:
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| אֶת־הֶֽעָנִי עִמָּךְ - (lit.) To the poor person with you - means: Consider yourself as though you were the poor person. |
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אֶת־הֶֽעָנִי עִמָּךְ.
הֱוֵי מִסְתַּכֵּל בְּעַצְמְךָ כְּאִלּוּ אַתָּה עָנִי:
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| לֹא־תִֽהְיֶה לוֹ כְּנשֶׁה - You must not act toward him like a creditor - i.e., you must not forcibly demand payment from him. Furthermore, if you know that he has no money to pay, do not make yourself appear to him as if you had lent him; rather, act toward him as if you had not lent him; in other words: do not embarrass him. |
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לֹא־תִֽהְיֶה לוֹ כְּנשֶׁה.
לֹא תִתְבָּעֶנּוּ בְּחָזְקָה. אִם אַתָּה יוֹדֵעַ שֶׁאֵין לוֹ, אַל תְּהִי דּוֹמֶה עָלָיו כְּאִלּוּ הִלְוִיתוֹ אֶלָּא כְאִלּוּ לֹא הִלְוִיתוֹ, כְּלוֹמַר לֹא תַכְלִימֵהוּ:
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| נֶֽשֶׁךְ - Interest is so called because it is like the bite (נְשִׁיכָה) of a snake, which bites a small wound in the victim’s foot that he does not feel, but suddenly it spreads and swells all the way up to the crown of his head; so it is with interest: the borrower does not feel it and it goes unnoticed, until the interest mounts up and makes him lose a large amount of money. |
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נֶֽשֶׁךְ.
רִבִּית, שֶׁהוּא כִנְשִׁיכַת נָחָשׁ שֶׁנוֹשֵׁךְ חַבּוּרָה קְטַנָּה בְּרַגְלוֹ וְאֵינוֹ מַרְגִּישׁ, וּפִתְאֹם הוּא מְבַטְבֵּט וְנוֹפֵחַ עַד קָדְקֳדוֹ, כָּךְ רִבִּית אֵינוֹ מַרְגִּישׁ וְאֵינוֹ נִכָּר עַד שֶׁהָרִבִּית עוֹלָה וּמְחַסְּרוֹ מָמוֹן הַרְבֵּה (תנחומא):
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| 25If you repeatedly take your fellow’s day-garment as collateral, you must return it to him every morning, letting him keep it until sunset, |
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כהאִם־חָבֹ֥ל תַּחְבֹּ֖ל שַׂלְמַ֣ת רֵעֶ֑ךָ עַד־בֹּ֥א הַשֶּׁ֖מֶשׁ תְּשִׁיבֶ֥נּוּ לֽוֹ: |
| אִם־חָבֹל תַּחְבֹּל - If you repeatedly take…collateral. The root חבל invariably does not refer to collateral taken at the time of lending, but to taking collateral from the borrower when the time of payment comes and he does not pay. By doubling the verb חבל תחבל the Torah tells you to repeatedly take collateral and return it, even several times. The Holy One, blessed be He, said: Look how much you are indebted to Me! Does not your soul ascend to Me each and every night, and it gives account of its actions and is found to be in debt to Me, yet I still return it to you each day. You, too, take collateral from the poor person and return it; take it and return it. |
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אִם־חָבֹל תַּחְבֹּל.
כָּל לְשׁוֹן חֲבָלָה אֵינוֹ מַשְׁכּוֹן בִּשְׁעַת הַלְוָאָה, אֶלָּא שֶׁמְּמַשְׁכְּנִין אֶת הַלֹּוֶה כְּשֶׁמַּגִּיעַ הַזְּמַן וְאֵינוֹ פוֹרֵעַ; (חָבֹל תַּחְבֹּל – כְּפֹל לְךָ בַּחֲבָלָה עַד כַּמָּה פְעָמִים; אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כַּמָּה אַתָּה חַיָּב לִי, וַהֲרֵי נַפְשְׁךָ עוֹלָה אֶצְלִי כָּל אֶמֶשׁ וָאֶמֶשׁ וְנוֹתֶנֶת דִּין וּמִתְחַיֶּבֶת לְפָנַי וַאֲנִי מַחֲזִירָהּ לְךָ, אַף אַתָּה טֹל וְהָשֵׁב טֹל וְהָשֵׁב:
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| עַד־בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לֽוֹ - You must return it to him until sunset - i.e., you must return it to him for the entire day until sunset, and at sunset you may take it again until daybreak of the next day, for the verse is speaking about a daytime garment, which he does not need at night. |
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עַד־בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לֽוֹ.
כָּל הַיּוֹם תְּשִׁיבֶנּוּ לוֹ עַד בֹּא הַשֶּׁמֶשׁ, וּכְבֹא הַשֶּׁמֶשׁ תַּחֲזֹר וְתִטְּלֶנּוּ עַד שֶׁיָּבֹא בֹּקֶר שֶׁל מָחָר; וּבִכְסוּת יוֹם הַכָּתוּב מְדַבֵּר, שֶׁאֵין צָרִיךְ לָהּ בַּלַּיְלָה (מכילתא, בבא מציעא קי"ד):
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| 26for this alone is his cloak, the garment for his skin. With what should he lie down? When he cries out to Me, I will listen, for I am compassionate. |
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כוכִּ֣י הִ֤וא כְסוּת֙וֹ (כתיב כסותה) לְבַדָּ֔הּ הִ֥וא שִׂמְלָת֖וֹ לְעֹר֑וֹ בַּמֶּ֣ה יִשְׁכָּ֔ב וְהָיָה֙ כִּֽי־יִצְעַ֣ק אֵלַ֔י וְשָֽׁמַעְתִּ֖י כִּֽי־חַנּ֥וּן אָֽנִי: |
| כִּי הִוא כסותה - For this is (lit.) his garment. This is his outer cloak. |
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כִּי הִוא כסותה.
זוֹ טַלִּית:
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| שִׂמְלָתוֹ - This refers to a shirt worn next to the skin. |
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שִׂמְלָתוֹ.
זֶה חָלוּק:
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| בַּמֶּה יִשְׁכָּב - With what should he lie down?. This includes a couch. |
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בַּמֶּה יִשְׁכָּב.
לְרַבּוֹת אֶת הַמַּצָּע (מכילתא):
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