| 4If a man leads his animals into a field or a vineyard, or lets his animal loose and it eats in another's field, the best of his field or the best of his vineyard he shall pay. |
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דכִּ֤י יַבְעֶר־אִישׁ֙ שָׂדֶ֣ה אוֹ־כֶ֔רֶם וְשִׁלַּח֙ אֶת־בְּעִיר֔וֹ (כתיב בעירה) וּבִעֵ֖ר בִּשְׂדֵ֣ה אַחֵ֑ר מֵיטַ֥ב שָׂדֵ֛הוּ וּמֵיטַ֥ב כַּרְמ֖וֹ יְשַׁלֵּֽם: |
| If leads his animals... his animal... and it eats These terms denote an animal as [it says] (Numbers 20:4) "we and our cattle" אנחנו ובעירנו. |
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כִּי יַבְעֶר־אֶת־בְּעִירֹה וּבִעֵר
כֻּלָּם לְשׁוֹן בְּהֵמָה, כְּמוֹ אֲנַחְנוּ וּבְעִירֵנוּ (במדבר כ'):
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| If leads his animals Heb. יַבְעֶר, [i.e.,] leads his animals into his neighbor’s field or vineyard, and it damages it [the property] in one of these two [ways]: either by sending (שִׁלּוּחַ) his animal or by eating (בִּעוּר). Our Sages explained [that] וְשִׁלַח refers to the damages [made by] the treading of the foot, and וּבִעֵר refers to the damages of the tooth, which eats and destroys [someone’s property]. -[From B.K. 2b] |
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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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| in another’s field Heb. בִּשְׂדֵה אַחֵר, in another person’s field. The vowelization of בִּשְׂדֵה with the sheva under the “sin” denotes the construct state. Hence, it means “in the field of another,” rather than “in another field.” Since the noun is missing, Rashi explains that it means “another person’s field.” -[Mizrachi] |
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בִּשְׂדֵה אַחֵר
בְּשָׂדֶה שֶׁל אִישׁ אַחֵר:
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| the best of his field… he shall pay They [judges] assess the damage, and if he [the owner of this animal] comes to pay him [the owner of the land] the amount of his damage with land, he must pay him from the best of his fields. If his damage was [worth] a sela, he must give him the value of a sela from the best [land] that he has. Scripture teaches you that for the injured party, they assess [the damage] with the best land. -[From Mechilta, B.K. 6b] |
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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 goes forth and finds thorns, and a stack of grain or standing grain or the field be consumed, the one who ignited the fire shall surely pay. |
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הכִּֽי־תֵצֵ֨א אֵ֜שׁ וּמָֽצְאָ֤ה קֹצִים֙ וְנֶֽאֱכַ֣ל גָּדִ֔ישׁ א֥וֹ הַקָּמָ֖ה א֣וֹ הַשָּׂדֶ֑ה שַׁלֵּ֣ם יְשַׁלֵּ֔ם הַמַּבְעִ֖ר אֶת־הַבְּעֵרָֽה: |
| If a fire goes forth Even by itself. [From B.K. 22b] |
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כִּֽי־תֵצֵא אֵשׁ
אֲפִלּוּ מֵעַצְמָהּ (בבא קמא כ"ב):
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| and finds thorns Heb. קֹצִים, chardons in French, [meaning] thistles. |
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וּמָֽצְאָה קֹצִים
קרדו"נש בְּלַעַז:
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| and a stack of grain… be consumed That it [the fire] caught onto the thorns until it reached a stack of grain or standing grain still attached to the ground. |
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וְנֶֽאֱכַל גָּדִישׁ
שֶׁלִּחֲכָה בַּקּוֹצִים עַד שֶׁהִגִּיעָה לַגָּדִישׁ אוֹ לַקָּמָה הַמְחֻבֶּרֶת בַּקַּרְקַע:
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| or the field That it [the fire] scorched the furrow that he had plowed, and he had to plow it a second time. -[From B.K. 60a] |
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אוֹ הַשָּׂדֶה
שֶׁלִּחֲכָה אֶת נִירוֹ וְצָרִיךְ לָנִיר אוֹתָהּ פַּעַם שְׁנִיָּה (בבא קמא ס'):
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| the one who ignited the fire shall surely pay Although he ignited it within his own property, and it spread by itself through thorns that it found, he is liable to pay because he did not guard his burning coal so that it would not go forth and inflict 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 neighbor money or articles for safekeeping, and it is stolen from the man's house, if the thief is found, he shall pay twofold. |
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וכִּֽי־יִתֵּן֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ כֶּ֤סֶף אֽוֹ־כֵלִים֙ לִשְׁמֹ֔ר וְגֻנַּ֖ב מִבֵּ֣ית הָאִ֑ישׁ אִם־יִמָּצֵ֥א הַגַּנָּ֖ב יְשַׁלֵּ֥ם שְׁנָֽיִם: |
| and it is stolen from the man’s house According to his words. |
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וְגֻנַּב מִבֵּית הָאִישׁ
לְפִי דְבָרָיו (שם ס"ג):
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| if the thief is found, he shall pay twofold The thief shall pay twofold [the value of the object] to its [original] owners. -[From B.K. 63b] |
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אִם־יִמָּצֵא הַגַּנָּב יְשַׁלֵּם
הַגַּנָּב שנים לַבְּעָלִים:
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| 7If the thief is not found, the homeowner shall approach the judges, [to swear] that he has not laid his hand upon his neighbor's property. |
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זאִם־לֹ֤א יִמָּצֵא֙ הַגַּנָּ֔ב וְנִקְרַ֥ב בַּֽעַל־הַבַּ֖יִת אֶל־הָֽאֱלֹהִ֑ים אִם־לֹ֥א שָׁלַ֛ח יָד֖וֹ בִּמְלֶ֥אכֶת רֵעֵֽהוּ: |
| If the thief is not found And this custodian, who is the owner of the house, comes. |
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אִם־לֹא יִמָּצֵא הַגַּנָּב
וּבָא הַשּׁוֹמֵר הַזֶּה, שֶׁהוּא בַּעַל הַבַּיִת:
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| approaches - the judges to litigate with this one [the owner] and to swear to him that he did not lay his hand upon his [property]. -[From B.K. 63b] |
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וְנִקְרַב
אֶל הַדַּיָּנִין, לָדוּן עִם זֶה וְלִשָּׁבַע לוֹ שֶׁלֹּא שָׁלַח יָדוֹ בְּשֶׁלּוֹ (שם):
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| 8For any sinful word, for a bull, for a donkey, for a lamb, for a garment, for any lost article, concerning which he will say that this is it, the plea[s] of both parties shall come to the judges, [and] whoever the judges declare guilty shall pay twofold to his neighbor. |
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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: |
| For any sinful word [i.e.,] that he is found to be lying in his oath, for witnesses testify that he himself stole it, and the judges declare him guilty because of [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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| shall pay twofold to his neighbor The text teaches you that if one puts forth a claim concerning an item entrusted to him, saying that it was stolen from him, and it is discovered that he himself stole it, he must make twofold restitution. When [is this so]? Only if he swore [that he did not take it] and afterwards witnesses came [and testified that he had taken it for himself,] for so have our Rabbis, of blessed memory, interpreted: “and the homeowner approaches the judges” (verse 7). This approaching means [to make] an oath [that the custodian swore that the article was stolen]. You say [that he approaches] for an oath, or perhaps it means [he approaches] only for litigation. [In this case, if] he comes to litigate and he denies [any responsibility] by saying that it [the object] was stolen, then is he immediately liable for twofold restitution if witnesses come [and testify] that it is in his possession? [The answer is that since the expression] laying a hand is mentioned here (in verse 7), and below, laying a hand is [also] mentioned: “the oath of the Lord shall be between the two of them provided that he did not lay his hand upon his neighbor’s property.” (verse 10). Just as [“lay his hand” written] further denotes an oath, so does [“laid his hand” written] here denote an oath. -[From Mechilta, B. K. 63b] |
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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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| concerning which he will say that this is it According to its [the verse’s] simple meaning, concerning which the witness will say that this is it, [i.e., the article] about which you swore [was stolen but really] is in your possession. The pleas of both parties must be brought to the judges and they [the judges] will interrogate the witnesses, and if they [the witnesses] are acceptable and they [the judges] declare this custodian guilty, he must pay twofold [to the owner]. If they declare the witnesses guilty, namely that they were found collusive, they must pay twofold to the custodian. Our Rabbis, of blessed memory, however, interpreted כִּי הוּא זֶה, that this is it, to mean that [the judges] do not demand an oath of him [the custodian] unless he admitted part [of the claim against him], saying, “I owe you this much, but the rest was stolen from me.” -[From B.K. 106b] |
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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 neighbor a donkey, a bull, a lamb, or any animal for safekeeping, and it dies, breaks a limb, or is captured, and no one sees [it], |
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טכִּֽי־יִתֵּן֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ חֲמ֨וֹר אוֹ־שׁ֥וֹר אוֹ־שֶׂ֛ה וְכָל־בְּהֵמָ֖ה לִשְׁמֹ֑ר וּמֵ֛ת אֽוֹ־נִשְׁבַּ֥ר אֽוֹ־נִשְׁבָּ֖ה אֵ֥ין רֹאֶֽה: |
| If a man gives his neighbor a donkey, a bull The first section was stated concerning an unpaid custodian. Therefore, [the Torah] exempted him [the custodian] from theft, as it is written: “and it is stolen from the man’s house… If the thief is not found, the homeowner approaches the judges” (verses 6-7) for an oath. [Thus] you learn that he exempts himself with this oath. This section, [however,] is stated concerning a paid custodian. Therefore, he is not exempt if it [the deposit] was stolen, as it is written: “But if it is stolen from him, he shall pay” (verse 11). But in the case of an accident beyond his control, such as if it [the animal] died by itself or if it broke a limb, or if it was forcibly captured by bandits, and no one [was there to] see it [and] to testify concerning the matter [if he swears that this is the case, then he is exempt]. — [From B.M. 94b] |
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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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| 10the oath of the Lord shall be between the two of them provided that he did not lay his hand upon his neighbor's property, and its owner shall accept [it], and he shall not pay. |
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ישְׁבֻעַ֣ת יְהֹוָ֗ה תִּֽהְיֶה֙ בֵּ֣ין שְׁנֵיהֶ֔ם אִם־לֹ֥א שָׁלַ֛ח יָד֖וֹ בִּמְלֶ֣אכֶת רֵעֵ֑הוּ וְלָקַ֥ח בְּעָלָ֖יו וְלֹ֥א יְשַׁלֵּֽם: |
| the oath of the Lord shall be He must swear that it is so, as he says [that it was beyond his control] and that he did not lay his hand upon it to use it for himself. Because if he laid his hand upon it, and afterwards, something beyond his control happens to it, he is liable for [any damage resulting from] accidents. |
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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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| and its owner shall accept the oath. [from B.K. 106a] |
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וְלָקַח בְּעָלָיו
הַשְּׁבוּעָה:
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| and he shall not pay The custodian [shall not pay] him anything. |
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וְלֹא יְשַׁלֵּֽם
לוֹ הַשּׁוֹמֵר כְּלוּם (בבא קמא ק"ו):
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| 11But if it is stolen from him, he shall pay its owner. |
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יאוְאִם־גָּנֹ֥ב יִגָּנֵ֖ב מֵֽעִמּ֑וֹ יְשַׁלֵּ֖ם לִבְעָלָֽיו: |
| 12If it is torn apart, he shall bring witness for it; [for] the torn one he shall not pay. |
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יבאִם־טָרֹ֥ף יִטָּרֵ֖ף יְבִאֵ֣הוּ עֵ֑ד הַטְּרֵפָ֖ה לֹ֥א יְשַׁלֵּֽם: |
| If it is torn By a ferocious beast. |
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אִם־טָרֹף יִטָּרֵף
עַל יְדֵי חַיָּה רָעָה:
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| he shall bring witness for it He shall bring witnesses [to testify] that it [the animal] was torn [apart] in a way that was beyond his control, and he is exempt. -[From B.K. 10b, 11a] |
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יביאהו עֵד
יָבִיא עֵדִים שֶׁנִּטְרְפָה בְאֹנֶס וּפָטוּר:
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| [for] the torn one he shall not pay [The Torah] does not say, “[for] a torn one he shall not pay,” but, “[for] the torn one.” For one type of torn animal he pays, and for another type of torn animal he does not pay. For an animal torn [apart] by a cat, a fox, or a marten, he must pay, but for an animal torn by a wolf, a lion, a bear, or a snake, he does not pay. Now who whispered to you to reason that way? [The proof is] that it is written: “and it dies, breaks a limb, or is captured” (verse 9). Just as with death, he cannot save it, so it is with breaking a limb and captivity, that he cannot save [it. But in the case of less ferocious beasts, like a fox, since the shepherd could have saved his charge, he is liable]. -[From Mechilta] |
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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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| 13And if a person borrows [an animal] from his neighbor and it breaks a limb or dies, if its owner is not with him, he shall surely pay. |
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יגוְכִֽי־יִשְׁאַ֥ל אִ֛ישׁ מֵעִ֥ם רֵעֵ֖הוּ וְנִשְׁבַּ֣ר אוֹ־מֵ֑ת בְּעָלָ֥יו אֵֽין־עִמּ֖וֹ שַׁלֵּ֥ם יְשַׁלֵּֽם: |
| And if a person borrows This [verse] comes to teach you concerning a borrower, that he is liable for incidents beyond his control. |
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וְכִֽי־יִשְׁאַל
בָּא לְלַמֵּד עַל הַשּׁוֹאֵל שֶׁהוּא חַיָּב בָּאֳנָסִין:
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| if its owner is not with him If the owner of the bull is not with the borrower doing his work. -[From B.M. 95b] |
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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 is with him, he shall not pay; if it is a hired [animal], it has come for its hire. |
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ידאִם־בְּעָלָ֥יו עִמּ֖וֹ לֹ֣א יְשַׁלֵּ֑ם אִם־שָׂכִ֣יר ה֔וּא בָּ֖א בִּשְׂכָרֽוֹ: |
| If its owner is with him Whether he [the animal’s owner] is with him [the borrower] doing the same work, or if he was with him doing a different work. If he [the animal’s owner] was with him [the borrower] at the time of the loan, he [the owner] need not be with him at the time the limb was broken or the animal died [to make him exempt from payment]. -[From B.M. 95b] |
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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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| if it is a hired [animal] If the bull was not borrowed but hired, [and] it came to be hired into the hands of this hirer [for a fee] not through lending And he [the hirer] does not have complete benefit [of the animal] for he used it through its hire, and he does not have the status of a borrower to be liable for accidents beyond his control. [The Torah, however,] did not specify what his status is, whether he is judged like an unpaid custodian or like a paid custodian. Therefore, the Sages of Israel differed concerning him: How does a hirer pay [in the case of an accident]? Rabbi Meir says: Like an unpaid custodian. Rabbi Judah says: Like a paid custodian. -[From B.M. 90b] |
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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 lies with her, he shall provide her with a marriage contract as a wife. |
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טווְכִֽי־יְפַתֶּ֣ה אִ֗ישׁ בְּתוּלָ֛ה אֲשֶׁ֥ר לֹֽא־אֹרָ֖שָׂה וְשָׁכַ֣ב עִמָּ֑הּ מָהֹ֛ר יִמְהָרֶ֥נָּה לּ֖וֹ לְאִשָּֽׁה: |
| If a man seduces Heb. יְפַתֶּה, he speaks to her heart until she yields to him. And so is its Aramaic translation: וַאִרֵי יְשַׁדֵּל. שִׁדּוּל in Aramaic is the equivalent of פִּתּוּי in Hebrew [and both signify persuasion]. |
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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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| he shall provide her with a marriage contract He shall stipulate for her a dowry, as is the custom of a man to his wife, that he writes for her a kethubah, and he shall marry her. -[From Mechilta] |
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מָהֹר יִמְהָרֶנָּה
יִפְסֹק לָהּ מֹהַר כְּמִשְׁפַּט אִישׁ לְאִשְׁתּוֹ – שֶׁכּוֹתֵב לָהּ כְּתֻבָּה וְיִשָּׂאֶנָּה (מכילתא):
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| 16If her father refuses to give her to him [in marriage], he shall weigh out money according to the dowry of the virgins. |
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טזאִם־מָאֵ֧ן יְמָאֵ֛ן אָבִ֖יהָ לְתִתָּ֣הּ ל֑וֹ כֶּ֣סֶף יִשְׁקֹ֔ל כְּמֹ֖הַר הַבְּתוּלֹֽת: |
| according to the dowry of the virgins which is fixed at fifty silver shekels in the case of one who seizes a virgin and forcibly lies with her, as it is said: “The man who lay with her shall give the maiden’s father fifty silver shekels” (Deut. 22:29). -[From Keth. 10a] |
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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 shall not allow a sorceress to live. |
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יזמְכַשֵּׁפָ֖ה לֹ֥א תְחַיֶּֽה: |
| You shall not allow a sorceress to live But she shall be executed by the court. [This law applies equally to] both males and females, but the text speaks of the usual, and those who practice sorcery are usually women. -[From Mechilta, Sanh. 67a] |
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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 lies [carnally] with an animal shall surely be put to death. |
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יחכָּל־שֹׁכֵ֥ב עִם־בְּהֵמָ֖ה מ֥וֹת יוּמָֽת: |
| Whoever lies [carnally] with an animal shall surely be put to death by stoning. A male who has carnal relations with an animal [is just as liable] as a female who has carnal relations with an animal, concerning whom it is written: “their blood is upon them [meaning they will be killed]” (Lev. 20:16). -[From Sanh. 53, 54]) See Rashi on Exod. 21:17. |
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כָּל־שֹׁכֵב עִם־בְּהֵמָה מוֹת יוּמָֽת
בִּסְקִילָה, רוֹבֵעַ כַּנִּרְבַּעַת, שֶׁכָּתוּב בָּהֶם דְּמֵיהֶם בָּם (ויקרא כ'):
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| 19He who slaughters [a sacrifice] to the gods shall be destroyed, except to the Lord alone. |
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יטזֹבֵ֥חַ לָֽאֱלֹהִ֖ים יָֽחֳרָ֑ם בִּלְתִּ֥י לַֽיהֹוָ֖ה לְבַדּֽוֹ: |
| to the gods Heb. לָאֱלֹהִים, to pagan deities. If it were vowelized לֵאלֹהִים [the “lammed” with a “tzeirei”], it would have to specify [which deities] and [it would need to be explained and] written אִחֵרִים, other [gods]. Now that it says לָאֱלֹהִים, it does not have to specify [which gods are meant] because every “lammed,” “beth,” and “hey” prefixed to a word, if it is vowelized with a “chataf” (meaning a “sheva”), such as לְמֶלֶך, to a king, לְמִדְבָּר, to a desert, לְעִיר, to a city, one must specify to which king, to which desert, to which city. Similarly, [with a “beth” or “lammed”] לִמְלָכִים, to kings, and לִרְגָלִים, to festivals, punctuated with a “chirik,” must be specified to which ones. If it is not specified all kings are meant. So too, לֵאלֹהִים means all gods, even the divine, but when it is vowelized with a “pattach,” like לַמֶּלֶך, to the king, לַמִּדְבָּר, to the desert, לָעִיר, to the city, [The “pattach” and the “kamatz” are in one category in this context. There is also another way to explain this, as is written in Dikdukei Rashi. See that source.] it is known about which king he is speaking, and so לָאֱלֹהִים, to the gods, to those concerning which you were warned elsewhere. Similarly, “There is none like You among the gods” (Ps. 86:8). Since it is not specified, it had to be vowelized with a “pattach”. |
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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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| shall be destroyed Shall be put to death. Now why does it say “shall be destroyed?” Is the death penalty not mentioned elsewhere: “And you shall take that man or that woman [and you shall stone them… so that they will die], etc.” (Deut. 17:5)? Since [there the Torah] did not specify for which type of worship he is liable to death, so that you do not say that for all types of worship one is liable to death, [the Torah] came and specified to you here: “He who slaughters [a sacrifice] to the gods shall be destroyed,” to inform you that just as slaughtering is a type of worship performed inside [the Temple] to Heaven, I also include one who burns [incense or parts of an animal] or performs libations, which are types of worship performed inside [the Temple], and [people] are liable for performing them for idolatry whether or not it is customary to worship that particular deity in that manner. However, [for] other types of worship-for example, if one sweeps, sprinkles water on the sand floor before it [the idol], embraces it or kisses it-he is not liable to death, but he is warned against it [i.e., he is liable to receive lashes]. -[From Mechilta, Sanh. 60b] |
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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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| 20And you shall not mistreat a stranger, nor shall you oppress him, for you were strangers in the land of Egypt. |
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כוְגֵ֥ר לֹֽא־תוֹנֶ֖ה וְלֹ֣א תִלְחָצֶ֑נּוּ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם: |
| And you shall not mistreat By taunting with words, contralier in Old French, [meaning] to vex, like “And those who taunt you (מוֹנַיִך), I will feed their flesh” (Isa. 49:26). -[From Mechilta, Jonathan] |
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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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| nor shall you oppress him by robbing [him of his] money. -[From Mechilta, Jonathan] |
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וְלֹא תִלְחָצֶנּוּ
בִּגְזֵלַת מָמוֹן:
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| for you were strangers in the land of Egypt If you taunt him, he can also taunt you and say to you, “You too emanate from strangers.” Do not reproach your neighbor with a fault that is also yours (Mechilta, B.M. 59b). Every expression of a stranger (גֵּר) means a person who was not born in that country but has come from another country to sojourn 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 shall not oppress any widow or orphan. |
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כאכָּל־אַלְמָנָ֥ה וְיָת֖וֹם לֹ֥א תְעַנּֽוּן: |
| You shall not oppress any widow or orphan The same applies to all people, but the Scripture speaks of the usual situation, since they [widows and orphans] are weak and [they] are frequently oppressed. -[From Mechilta] |
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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 oppress him, [beware,] for if he cries out to Me, I will surely hear his cry. |
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כבאִם־עַנֵּ֥ה תְעַנֵּה אֹת֑וֹ כִּ֣י אִם־צָעֹ֤ק יִצְעַק֙ אֵלַ֔י שָׁמֹ֥עַ אֶשְׁמַ֖ע צַֽעֲקָתֽוֹ: |
| If you oppress him This is an elliptical verse. It threatens [punishment], but does not delineate his punishment. [This is] similar to “Therefore, whoever kills Cain…!” (Gen. 4:15). It threatens, but does not delineate his punishment. Here too, “If you oppress him” is an expression of a threat: If you oppress him [the orphan], you will ultimately receive what is coming to you. Why? “For if he cries out to Me, etc.” |
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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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| 23My wrath will be kindled, and I will slay you with the sword, and your wives will be widows and your children orphans. |
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כגוְחָרָ֣ה אַפִּ֔י וְהָֽרַגְתִּ֥י אֶתְכֶ֖ם בֶּחָ֑רֶב וְהָי֤וּ נְשֵׁיכֶם֙ אַלְמָנ֔וֹת וּבְנֵיכֶ֖ם יְתֹמִֽים: |
| and your wives will be widows From the implication of what is said-“and I will slay you” -do I not know that your wives will be widows and your children orphans? Rather, this is another curse, namely that the wives will be bound in living widowhood -there will be no witnesses to their husbands’ deaths, and [thus] they will be forbidden to remarry. The children will be orphans because the court will not allow them to have their fathers’ property, since they do not know whether they died or were captured. -[From Mechilta, B.M. 38b] |
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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 to My people, to the poor person [who is] with you, you shall not behave toward him as a lender; you shall not impose interest upon him. |
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כדאִם־כֶּ֣סֶף | תַּלְוֶ֣ה אֶת־עַמִּ֗י אֶת־הֶֽעָנִי֙ עִמָּ֔ךְ לֹא־תִֽהְיֶ֥ה ל֖וֹ כְּנשֶׁ֑ה לֹֽא־תְשִׂימ֥וּן עָלָ֖יו נֶֽשֶׁךְ: |
| When you lend money to My people Rabbi Ishmael says: Every אִם in the Torah is optional except three, and this is one of them. -[From Mechilta. אִם usually means “if,” which refers to something optional, denoting an incident that may or may not occur. Rashi on Exod. 20:22 explains that in this case, lending money to the needy is obligatory, as in Deut. 15:8. Therefore, in this verse, אִם means “when.”] |
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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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| to My people [If a member of] My people [i.e., an Israelite,] and a gentile [apply for a loan], [the member of] My people takes preference; [if] a poor person and a rich person [apply for a loan], the poor person takes preference; [if] the poor of your city and the poor of another city [apply for a loan], the poor of your city take preference (Mechilta, B.M. 71a), and this is its meaning: “When you lend money,” lend it to “My people” and not to a gentile, and to which of My people? “To the poor person.” And to which poor person? To the one who is “with you.” [I.e., if you have enough money to lend to only one person, lend it to a Jew rather than to a non-Jew. Even if the gentile will pay interest, and you are not allowed to take interest from the Jew, you must lend the money to the Jew (B.M. 71a).] Another meaning: to My people:
That you shall not behave toward him [the borrower] in a demeaning manner when you lend to him, for he is [a member of] My people. -[From Tanchuma 15] |
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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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| to the poor person [who is] with you Look at yourself as if you were a poor person.) -[From Tanchuma 15] |
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אֶת־הֶֽעָנִי עִמָּךְ
הֱוֵי מִסְתַּכֵּל בְּעַצְמְךָ כְּאִלּוּ אַתָּה עָנִי:
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| you shall not behave toward him as a lender You shall not demand it of him forcibly (Tanchuma 9, Exod. Rabbah 31:6). If you know that he does not have [the money to repay you], do not appear to him as if you have lent to him, but as if you have not lent to him; i.e., do not embarrass him. -[From B.M. 75b] |
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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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| interest Heb. נֶשֶׁךְ, lit., biting. Interest, which is like the biting of a snake, which bites by making a small wound in a person’s foot, and he [the person] does not feel [the wound], and suddenly, it spreads and swells up as far as his crown. So it is with interest. He does not feel it, and it is not noticeable until the interest accumulates and it costs him a considerable sum of money. -[From Tanchuma 9, Exod. Rabbah 31:6] |
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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 take your neighbor's garment as security, until sunset you shall return it to him, |
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כהאִם־חָבֹ֥ל תַּחְבֹּ֖ל שַׂלְמַ֣ת רֵעֶ֑ךָ עַד־בֹּ֥א הַשֶּׁ֖מֶשׁ תְּשִׁיבֶ֥נּוּ לֽוֹ: |
| If you take… as security Heb. חָבֹל תַּחְבֹּל. No expression of חִבָלָה means security given at the time of the loan, but [that which] is exacted from the debtor when the debt becomes due and he [the debtor] does not pay (B.M. 114). (חָבֹל תַּחְבֹּל the Torah repeats the taking of the security [implying that one may take security] even many times. The Holy One, blessed is He, said: “How much you owe Me! Yet your soul ascends to Me every night, gives an account, is found guilty before Me, and I return it to you. You too, take and return, take and return.” ) -(Tanchuma 16.) |
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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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| until sunset you shall return it to him [For] the entire day you shall return it to him until the sun sets, and when the sun sets you may again take it until the next morning arrives. This verse speaks of a garment worn by day, which he does not need at night. -[From Mechilta, B.M. 114b] |
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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 it is his only covering; it is his garment for his skin. With what shall he lie? And it shall be [that] if he cries out to Me, I will hear because I am gracious. |
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כוכִּ֣י הִ֤וא כְסוּת֙וֹ (כתיב כסותה) לְבַדָּ֔הּ הִ֥וא שִׂמְלָת֖וֹ לְעֹר֑וֹ בַּמֶּ֣ה יִשְׁכָּ֔ב וְהָיָה֙ כִּֽי־יִצְעַ֣ק אֵלַ֔י וְשָֽׁמַעְתִּ֖י כִּֽי־חַנּ֥וּן אָֽנִי: |
| for it is his only covering This is a cloak. -[From Mechilta] |
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כִּי הִוא כסותה
זוֹ טַלִּית:
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| his garment This is a shirt. -[From Mechilta] |
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שִׂמְלָתוֹ
זֶה חָלוּק:
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| With what shall he lie? [This comes] to include a spread. -[From Mechilta] |
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בַּמֶּה יִשְׁכָּב
לְרַבּוֹת אֶת הַמַּצָּע (מכילתא):
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