הלכות עבודה זרה וחוקות הגויים י״בForeign Worship and Customs of the Nations 12

Halacha 1א׳

אֵין מְגַלְּחִין פַּאֲתֵי הָרֹאשׁ כְּמוֹ שֶׁהָיוּ עוֹשִׂין עוֹבְדֵי כּוֹכָבִים שֶׁנֶּאֱמַר (ויקרא יט כז) "לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם". וְחַיָּב עַל כָּל פֵּאָה וּפֵאָה. לְפִיכָךְ הַמְגַלֵּחַ שְׁנֵי צְדָעָיו אֲפִלּוּ בְּבַת אַחַת וְהַתְרָאָה אַחַת לוֹקֶה שְׁתַּיִם. אֶחָד הַמְגַלֵּחַ הַפֵּאוֹת בִּלְבַד וּמֵנִיחַ שֵׂעָר כָּל הָרֹאשׁ וְאֶחָד הַמְגַלֵּחַ כָּל הָרֹאשׁ כְּאֶחָד לוֹקֶה הוֹאִיל וְגִלַּח הַפֵּאוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאִישׁ הַמְגַלֵּחַ אֲבָל אִישׁ הַמִּתְגַּלֵּחַ אֵינוֹ לוֹקֶה אֶלָּא אִם כֵּן סִיֵּעַ לַמְגַלֵּחַ. וְהַמְגַלֵּחַ אֶת הַקָּטָן לוֹקֶה:

The corners of the head are not be shaved as the idolaters and their priests used to do, as it is said "ye shall not round the corners of your heads" (Lev. 19:27). One incurs a separate penalty for each corner. Accordingly, if one shaves both temples, even at one time and after one warning, he is punished with stripes twice. Whether he shaves the corners only, leaving the rest of the head untouched, or shaves the entire head at one time, he is punished with stripes, because he shaved the corners. The liability attaches to the man who shaves. But the man who is shaved is not punished with stripes, unless he assisted the barber. One who shaves the corners of a male child's head is punished with stripes.

Halacha 2ב׳

הָאִשָּׁה שֶׁגִּלְּחָה פְּאַת רֹאשׁ הָאִישׁ אוֹ שֶׁנִּתְגַלְּחָה פְּטוּרָה שֶׁנֶּאֱמַר (ויקרא יט כז) "לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם" (ויקרא יט כז) "וְלֹא תַשְׁחִית פְּאַת זְקָנֶךָ" כָּל שֶׁיֶּשְׁנוֹ בְּבַל תַּשְׁחִית יֶשְׁנוֹ בְּבַל תַּקִּיף, וְאִשָּׁה שֶׁאֵינָהּ בְּבַל תַּשְׁחִית לְפִי שֶׁאֵין לָהּ זָקָן אֵינָהּ בְּבַל תַּקִּיף. לְפִיכָךְ הָעֲבָדִים הוֹאִיל וְיֵשׁ לָהֶם זָקָן אֲסוּרִין בְּהַקָּפָה:

A woman who shaves the corner of a man's head, or had the corner of her head shaved is not liable, for it is said, "ye shall not round the corners of your heads, neither shalt thou mar the corner of thy beard" (Lev. 19:27). Whoever is bound by the latter prohibition, is bound by the former. And since the latter prohibition cannot apply to a woman, neither does the former apply to her. Hence, (non-Israelite) male slaves of an Israelite, because they have beards, are forbidden to round the corners of their heads.

Halacha 3ג׳

כָּל מִצְוֹת לֹא תַּעֲשֶׂה שֶׁבַּתּוֹרָה אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִים חוּץ מִ"בַּל תַּשְׁחִית" וּ"בַל תַּקִּיף" וּ"בַל יִטָּמֵא כֹּהֵן לַמֵּתִים" (משנה קידושין א ז). וְכָל מִצְוַת עֲשֵׂה שֶׁהִיא מִזְּמַן לִזְמַן וְאֵינָהּ תְּדִירָה נָשִׁים פְּטוּרוֹת חוּץ מִקִּדּוּשׁ הַיּוֹם וַאֲכִילַת מַצָּה בְּלֵילֵי הַפֶּסַח וַאֲכִילַת הַפֶּסַח וּשְׁחִיטָתוֹ וְהַקְהֵל וְשִׂמְחָה שֶׁהַנָּשִׁים חַיָּבוֹת:

All the prohibition of the Torah are binding on women as well as men, with the exception of those relating to marring the beard and rounding the head, and that a priest shall not defile himself by contact with the dead, (Lev. 21:1 et seq.). Women are exempt from the obligation of affirmative precepts, performed at definite periods and not continuously, with the following exceptions: to sanctify the advent of the holy (Sabbath) day (Ex. 20:8); to eat unleavened bread on the first two evenings of Passover (Ex. 12:15); to eat of the Paschal lamb (Ex. 12:8); to slaughter it (ibid. 12:8); to assemble (on the Feast of the Tabernacles, every seventh year to hear the Law read) (Deut. 31:12); and to rejoice on the festivals (Deut. 16:14). These precepts are binding on women also.

Halacha 4ד׳

טֻמְטוּם וְאַנְדְּרוֹגִינוּס הֲרֵי הֵן סָפֵק, נוֹתְנִין עֲלֵיהֶן חֻמְרֵי הָאִישׁ וְחֻמְרֵי הָאִשָּׁה בְּכָל מָקוֹם וְחַיָּבִים בַּכּל. וְאִם עָבְרוּ אֵינָם לוֹקִין:

A person whose sex is undetermined** Pseudo-hermaphrodite. and one who has the characteristic marks of both sexes**** Hermaphrodite. are of doubtful status. They are subject to the stringencies of both sexes and bound to observe all obligations (imposed on either sex); but if they transgress such prohibitions), they are not punished with stripes.

Halacha 5ה׳

אַף עַל פִּי שֶׁהָאִשָּׁה מֻתֶּרֶת לְגַלֵּחַ פְּאַת רֹאשָׁהּ הֲרֵי הִיא אֲסוּרָה לְגַלֵּחַ פְּאַת רֹאשׁ הָאִישׁ. וַאֲפִלּוּ קָטָן אָסוּר לָהּ לְגַלֵּחַ לוֹ פֵּאָה:

Although a woman may shave the corners of her head, she may not shave the corners of a man's head or that of a male child.

Halacha 6ו׳

וּפֵאָה זוֹ שֶׁמַּנִּיחִים בַּצְּדָעִים לֹא נָתְנוּ בּוֹ חֲכָמִים שִׁעוּר וְשָׁמַעְנוּ מִזְּקֵנֵינוּ שֶׁאֵינוֹ מַנִּיחַ פָּחוֹת מֵאַרְבָּעִים שְׂעָרוֹת. וּמֻתָּר לְלַקֵּט הַפֵּאוֹת בְּמִסְפָּרַיִם לֹא נֶאֱסַר אֶלָּא הַשְׁחָתָה בְּתַעַר:

How much of the locks over the temples is to be left, the sages have not definitely. stated. We have heard from our elders that at least forty hairs must remain. These locks may be removed with scissors; only destruction with a razor is forbidden.

Halacha 7ז׳

דֶּרֶךְ כֹּהֲנֵי עוֹבְדֵי כּוֹכָבִים הָיָה לְהַשְׁחִית זְקָנָם. לְפִיכָךְ אָסְרָה תּוֹרָה לְהַשְׁחִית הַזָּקָן. וְחָמֵשׁ פֵּאוֹת יֵשׁ בּוֹ. לְחִי הָעֶלְיוֹן וּלְחִי הַתַּחְתּוֹן מִיָּמִין וְכֵן מִשְּׂמֹאל וְשִׁבּלֶת הַזָּקָן. וְלוֹקֶה עַל כָּל פֵּאָה וּפֵאָה. וְאִם נְטָלָן כֻּלָּן כְּאַחַת לוֹקֶה חָמֵשׁ. וְאֵינוֹ חַיָּב עַד שֶׁיְּגַלְּחֶנּוּ בְּתַעַר שֶׁנֶּאֱמַר (ויקרא יט כז) "וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ" גִּלּוּחַ שֶׁיֵּשׁ בּוֹ הַשְׁחָתָה. לְפִיכָךְ אִם גִּלֵּחַ זְקָנוֹ בְּמִסְפָּרַיִם פָּטוּר. וְאֵין הַמִּתְגַּלֵּחַ לוֹקֶה עַד שֶׁיְּסַיֵּעַ. וְאִשָּׁה מֻתֶּרֶת לְהַשְׁחִית זְקָנָהּ אִם יֵשׁ לָהּ שֵׂעָר בַּזָּקָן. וְאִם הִשְׁחִיתָה זְקַן הָאִישׁ פְּטוּרָה:

The idolatrous priests had the custom of removing the beard. The Torah, accordingly, forbade this practice. There are five parts of the beard that must not be removed; the hair upon the upper and the lower jaw, on the right as well as on the left side, and the peak of the beard. Removal of the hair at any one of these places involves the penalty of stripes. If one removes all of them at one operation, he is punished five times, but only if he uses a razor; as it is said, "thou shalt not mar the corner of thy beard" (Lev. 19:27), which refers to the use of the razor—this involving complete destruction of the hair, but there is no liability for cutting the beard with scissors. The person shaved is not punished with stripes, unless he assists. A woman may use a razor to remove any hair that she has on her face. Nor is she liable to punishment for shaving a man's beard.

Halacha 8ח׳

הַשָּׂפָה מֻתָּר לְגַלְּחוֹ בְּתַעַר וְהוּא הַשֵּׂעָר שֶׁעַל גַּב הַשָּׂפָה הָעֶלְיוֹנָה וְכֵן הַשֵּׂעָר הַמְדֻלְדָּל מִן הַשָּׂפָה הַתַּחְתּוֹנָה. וְאַף עַל פִּי שֶׁהוּא מֻתָּר לֹא נָהֲגוּ יִשְׂרָאֵל לְהַשְׁחִיתוֹ אֶלָּא יְגַלֵּחַ קְצָתוֹ עַד שֶׁלֹּא יְעַכֵּב אֲכִילָה וּשְׁתִיָּה:

The moustache, that is, the hair upon the upper lip and also the hair hanging down from the lower lip, may be removed with a razor. But although permitted, Israelites have the custom of not removing this hair completely but only a portion—enough to save one from being incommoded while eating or drinking.

Halacha 9ט׳

הַעֲבָרַת הַשֵּׂעָר מִשְּׁאָר הַגּוּף כְּגוֹן בֵּית הַשֶּׁחִי וּבֵית הָעֶרְוָה אֵינוֹ אָסוּר מִן הַתּוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים וְהַמַּעֲבִירוֹ מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּמָקוֹם שֶׁאֵין מַעֲבִירִין אוֹתוֹ אֶלָּא נָשִׁים כְּדֵי שֶׁלֹּא יְתַקֵּן עַצְמוֹ תִּקּוּן נָשִׁים. אֲבָל בְּמָקוֹם שֶׁמַּעֲבִירִין הַשֵּׂעָר הַנָּשִׁים וַאֲנָשִׁים אִם הֶעֱבִיר אֵין מַכִּין אוֹתוֹ. וּמֻתָּר לְהַעֲבִיר שְׂעַר שְׁאָר אֵיבָרִים בְּמִסְפָּרַיִם בְּכָל מָקוֹם:

The removal of hair from the rest of the body, as, for instance, from the armpit and privy parts, is not forbidden by the Torah but by the Scribes. Whoever removes it is punished with stripes for contumacy. This rule is limited to localities where women alone remove this hair—the object being to prevent a man trimming himself in a fashion peculiar to women. But in localities where it is customary for members of both sexes to remove hair of this description, a man who does so, is not punished with stripes. The removal of hair from other limbs with scissors is everywhere permitted.

Halacha 10י׳

לֹא תַּעֲדֶה אִשָּׁה עֲדִי הָאִישׁ כְּגוֹן שֶׁתָּשִׂים בְּרֹאשָׁהּ מִצְנֶפֶת אוֹ כּוֹבַע אוֹ תִּלְבַּשׁ שִׁרְיוֹן וְכַיּוֹצֵא בּוֹ אוֹ שֶׁתְּגַלֵּחַ רֹאשָׁהּ כְּאִישׁ. וְלֹא יַעֲדֶה אִישׁ עֲדִי אִשָּׁה כְּגוֹן שֶׁיִּלְבַּשׁ בִּגְדֵי צִבְעוֹנִין וַחֲלִי זָהָב בְּמָקוֹם שֶׁאֵין לוֹבְשִׁין אוֹתָן הַכֵּלִים וְאֵין מְשִׂימִים אוֹתוֹ הַחֲלִי אֶלָּא נָשִׁים הַכּל כְּמִנְהַג הַמְּדִינָה. אִישׁ שֶׁעָדָה עֲדִי אִשָּׁה וְאִשָּׁה שֶׁעָדְתָה עֲדִי אִישׁ לוֹקִין. הַמְלַקֵּט שְׂעָרוֹת לְבָנוֹת מִתּוֹךְ הַשְּׁחוֹרוֹת מֵרֹאשׁוֹ אוֹ מִזְּקָנוֹ מִשֶּׁיְּלַקֵּט שַׂעֲרָה אַחַת לוֹקֶה מִפְּנֵי שֶׁעָדָה עֲדִי אִשָּׁה. וְכֵן אִם צָבַע שְׂעָרוֹ שָׁחוֹר מִשֶּׁיִּצְבַּע שֵׂעָר לְבָנָה אַחַת לוֹקֶה. טֻמְטוּם וְאַנְדְּרוֹגִינוּס אֵינוֹ עוֹטֵף כְּאִשָּׁה וְלֹא מְגַלֵּחַ רֹאשׁוֹ כְּאִישׁ וְאִם עָשָׂה כֵּן אֵינוֹ לוֹקֶה:

A woman may not adorn herself with men's special ornaments; as for instance, by placing a mitre or helmet on her head, or putting on a coat of mail or anything similar, or cutting her hair short, after the fashion of a man. And a man must not adorn himself in the modes peculiar to women, as, for example, by wearing garments of bright hues, or golden jewellery, in localities where such garments or jewels are only worn by women. In these respects, the custom of the country governs. A man who has put on women's adornments or a woman who has adorned herself in the modes peculiar to men, is punished with stripes. Whoever plucks out white hairs in his beard or in his head from among the dark, is punished with stripes—even if he has removed only one hair—the offence being the use of adornments peculiar to women. So too, one who dyes his hair a dark colour, even if he has only dyed a single white hair, is punished with stripes. One whose sex is undetermined and an hermaphrodite may not put on woman's apparel nor cut the hair of their heads in men's fashion; but if they do so, they are not punished with stripes.

Halacha 11י״א

כְּתֹבֶת קַעֲקַע הָאֲמוּרָה בַּתּוֹרָה הוּא שֶׁיִּשְׂרֹט עַל בְּשָׂרוֹ וִימַלֵּא מְקוֹם הַשְּׂרִיטָה כָּחל אוֹ דְּיוֹ אוֹ שְׁאָר צִבְעוֹנִים הָרוֹשְׁמִים. וְזֶה הָיָה מִנְהַג הָעַכּוּ"ם שֶׁרוֹשְׁמִין עַצְמָן לַעֲבוֹדַת כּוֹכָבִים כְּלוֹמַר שֶׁהוּא עֶבֶד מָכוּר לָהּ וּמֻרְשָׁם לַעֲבוֹדָתָהּ. וּמֵעֵת שֶׁיִּרְשֹׁם בְּאֶחָד מִדְּבָרִים הָרוֹשְׁמִין אַחַר שֶׁיִּשְׂרֹט בְּאֵי זֶה מָקוֹם מִן הַגּוּף בֵּין אִישׁ בֵּין אִשָּׁה לוֹקֶה. כָּתַב וְלֹא רָשַׁם בְּצֶבַע אוֹ שֶׁרָשַׁם בְּצֶבַע וְלֹא כָּתַב בִּשְׂרִיטָה פָּטוּר עַד שֶׁיִּכְתֹּב וִיקַעֲקֵעַ שֶׁנֶּאֱמַר (ויקרא יט כח) "וּכְתֹבֶת קַעֲקַע". בַּמֶּה דְּבָרִים אֲמוּרִים בְּכוֹתֵב אֲבָל זֶה שֶׁכָּתְבוּ בִּבְשָׂרוֹ וְקִעְקְעוּ בּוֹ אֵינוֹ חַיָּב אֶלָּא אִם כֵּן סִיֵּעַ כְּדֵי שֶׁיַּעֲשֶׂה מַעֲשֶׂה. אֲבָל אִם לֹא עָשָׂה כְּלוּם אֵינוֹ לוֹקֶה:

Tattooing, mentioned in the Torah (Lev. 19:28), consists in cutting the flesh and filling up the cut with pigment, ink or other printing matter which leaves an indelible mark. This was a custom of the heathens who used so to mark themselves for idolatry, as much as to say that the tattooed was a slave sold to the idol and marked for its service. As soon as one prints with any material that leaves an indelible mark, having previously made an incision in any part of the body, whether it be a man or woman, that person incurs the punishment of stripes. If he wrote on the flesh (by incision), without marking with printing matter, or marked with printing matter without writing (by incision), he is not liable. He is only liable if he has written (by incision) and made tattooing marks, as it is said, "nor print any marks" (Lev. 19:28). This rule applies to the tattooer, but the person whose flesh is tattooed is not liable unless he assisted by some act. If he did nothing, he is not punished with stripes.

Halacha 12י״ב

הַשּׂוֹרֵט שְׂרִיטָה אַחַת עַל הַמֵּת לוֹקֶה שֶׁנֶּאֱמַר (ויקרא יט כח) "וְשֶׂרֶט לָנֶפֶשׁ לֹא תִתְּנוּ בִּבְשַׂרְכֶם". אֶחָד כֹּהֵן וְאֶחָד יִשְׂרָאֵל. שָׂרַט שְׂרִיטָה אַחַת עַל חָמֵשׁ מֵתִים אוֹ חָמֵשׁ שְׂרִיטוֹת עַל מֵת אֶחָד לוֹקֶה חָמֵשׁ. וְהוּא שֶׁהִתְרוּ בּוֹ עַל כָּל אַחַת וְאַחַת:

Whoever makes a single incision in his flesh for the dead is punished with stripes, as it is said, "ye shall not make any cuttings in your flesh for the dead" (Lev. 19:28). The law is the same, whether it be a priest or an Israelite who does this. If one made a single incision for five dead persons, or five incisions for one dead person, he is punished with stripes five times, provided that he received a separate warning for each case.

Halacha 13י״ג

גְּדִידָה וּשְׂרִיטָה אַחַת הִיא. וּכְשֵׁם שֶׁהָיוּ הָעַכּוּ"ם שׂוֹרְטִים בִּבְשָׂרָם עַל מֵתֵיהֶם מִפְּנֵי הַצַּעַר כָּךְ הָיוּ חוֹבְלִין בְּעַצְמָם לַעֲבוֹדַת כּוֹכָבִים שֶׁנֶּאֱמַר (מלכים א יח כח) "וַיִּתְגֹּדְדוּ כְּמִשְׁפָּטָם". גַּם זֶה אָסְרָה תּוֹרָה שֶׁנֶּאֱמַר (דברים יד א) "לֹא תִתְגֹּדְדוּ". אֶלָּא שֶׁעַל מֵת בֵּין שָׂרַט בְּיָדוֹ בֵּין שָׂרַט בִּכְלִי לוֹקֶה. לַעֲבוֹדַת כּוֹכָבִים בִּכְלִי חַיָּב מַלְקוֹת בְּיָדוֹ פָּטוּר:

Gedidah (cutting) and Seritah (Making incisions) are identical. And even as the idolaters used to make incisions in their flesh for their dead—as an expression of grief—so they used to wound themselves for the sake of idolatry, as it is said, "And they cut themselves after their manner" (I. Kings 18:28). This procedure too was forbidden by the Torah, as it is said, "ye shall not cut yourselves" (Deut. 14:1). There is this distinction however. Where the incision was for the dead, whether it was done with the hand or with an instrument, the offender is punished with stripes. But if it was for the sake of idolatry, he is only liable if he cut himself with an instrument; but if he did so with his hand, he is not liable.

Halacha 14י״ד

וּבִכְלַל אַזְהָרָה זֶה שֶׁלֹּא יִהְיוּ שְׁנֵי בָּתֵּי דִּינִין בְּעִיר אַחַת זֶה נוֹהֵג כְּמִנְהָג זֶה וְזֶה נוֹהֵג כְּמִנְהָג אַחֵר. שֶׁדָּבָר זֶה גּוֹרֵם לְמַחֲלוֹקוֹת גְּדוֹלוֹת שֶׁנֶּאֱמַר (דברים יד א) "לֹא תִתְגֹּדְדוּ" לֹא תֵּעָשׂוּ אֲגֻדּוֹת אֲגֻדּוֹת:

Included in this prohibition is the rule that in one city there shall not be two courts of law following different procedures; for such a course would lead to strife, as it is said, "Ye shall not cut yourselves" (Lev. 19:28) which has been interpreted "Ye shall not divide up into factions".

Halacha 15ט״ו

הַקֹּרֵחַ קָרְחָה עַל הַמֵּת לוֹקֶה שֶׁנֶּאֱמַר (דברים יד א) "וְלֹא תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת". אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֵן שֶׁשָּׂרַט עַל הַמֵּת אֵינוֹ לוֹקֶה אֶלָּא אַחַת. הַקֹּרֵחַ אַרְבַּע אוֹ חָמֵשׁ קָרְחוֹת עַל מֵת אֶחָד לוֹקֶה כְּמִנְיַן הַקָּרְחוֹת וְהוּא שֶׁהִתְרוּ בּוֹ עַל כָּל קָרְחָה וְקָרְחָה. אֶחָד הַקֹּרֵחַ בְּיָדוֹ אוֹ בְּסַם אוֹ הִטְבִּיל אֶצְבְּעוֹתָיו בְּסַם וְהִנִּיחָם בַּחֲמִשָּׁה מְקוֹמוֹת בְּרֹאשׁוֹ בְּבַת אַחַת הוֹאִיל וְקָרַח חָמֵשׁ קָרְחוֹת אַף עַל פִּי שֶׁהִיא הַתְרָאָה אַחַת לוֹקֶה חָמֵשׁ שֶׁהֲרֵי כֻּלָּן בָּאִין כְּאַחַת. וְחַיָּב עַל כָּל הָרֹאשׁ כְּבֵין הָעֵינַיִם שֶׁנֶּאֱמַר (ויקרא כא ה) "לֹא יִקְרְחוּ קָרְחָה בְּרֹאשָׁם". וְכַמָּה שִׁעוּר הַקָּרְחָה כְּדֵי שֶׁיֵּרָאֶה מֵרֹאשׁוֹ כִּגְרִיס פָּנוּי בְּלִי שֵׂעָר:

One who makes a bald spot on his head for a dead person is punished with stripes, as it is said "Nor shall ye make a baldness between your eyes for the dead" (Deut. 14:1). Whether it was an Israelite or a priest that made the bald spot for the dead, he is only punished with stripes once.** Although the priest was specially enjoined (Lev. 21:5), he is only punished once. If one makes four or five bald spots**** At different times, if made at one time, a separate warning for each bald spot is not required. for one dead person, he is punished with the statutory number of stripes according to the number of bald spots, provided he received a separate warning for each spot. Whether he made the bald spot with his hand or with a salve, or dipped his fingers into a salve and placed them upon his hand in five different places at one time, he is punished with stripes five times, because he made five bald spots, even if he had only received one warning since all the five bald spots were made at one time. He is liable for making a bald spot in any part of his head just as much as if he made it in a line with the part which is between the eyes, as it is said, "They shall not make baldness upon their head" (Lev. 21:5). How large must the bald spot be (to constitute a violation of the law)? A spot on the head which looks the size of a split pea and which is free of hair.

Halacha 16ט״ז

הַקֹּרֵחַ רֹאשׁוֹ אוֹ הַשּׂוֹרֵט בִּבְשָׂרוֹ עַל בֵּיתוֹ שֶׁנָּפַל וְעַל סְפִינָתוֹ שֶׁנִּטְבְּעָה בַּיָּם פָּטוּר וְאֵינוֹ לוֹקֶה אֶלָּא עַל הַמֵּת בִּלְבַד אוֹ הַשּׂוֹרֵט לַעֲבוֹדַת כּוֹכָבִים. הַקֹּרֵחַ קָרְחָה בְּרֹאשׁוֹ שֶׁל חֲבֵרוֹ וְהַשּׂוֹרֵט שְׂרִיטָה בִּבְשַׂר חֲבֵרוֹ וְהַכּוֹתֵב כְּתֹבֶת קַעֲקַע בִּבְשָׂרוֹ שֶׁל חֲבֵרוֹ וְהָיָה חֲבֵרוֹ מְסַיֵּעַ. בִּזְמַן שֶּׁשְּׁנֵיהֶן מְזִידִין שְׁנֵיהֶן לוֹקִין. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד הַמֵּזִיד מִשְּׁנֵיהֶם לוֹקֶה וְהַשּׁוֹגֵג פָּטוּר:

He who makes a bald spot on his head or a cut in his flesh, because his dwelling collapsed or because his ship was wrecked, is exempt from punishment. That person only is liable who does these things for the dead or makes a cut in his flesh for idolatry. When one makes a bald spot on the head of another person or a cut in another person's flesh, or tattoos another person, and the subject of the operation assists, if both act with knowledge that it is unlawful, both are punished with stripes. If one of them acted unwittingly while the other had guilty knowledge, the latter only is punished with stripes, the former is exempt.