יורה דעה של״דYoreh De'ah 334

Se’if 1א׳

הָעוֹבֵר עַל דְּבַר אִסוּר, מְנַדִּין אוֹתוֹ לְאַלְתַּר. הַגָּה: אֲבָל מִכֹּחַ מָמוֹן, אֵין מְנַדִּין אוֹתוֹ, עַד שֶׁיַּתְרוּ בּוֹ ג' פְּעָמִים, דְּהַיְנוּ ב' ה' ב' (טוּר) מִן הַבֵּית דִּין, כְּמוֹ שֶׁיִּתְבָּאֵר בְּחשֶׁן מִשְׁפָּט סִימָן י"א. וְאֵין נִדּוּי פָּחוֹת מִשְּׁלֹשִׁים יוֹם; וְאִם אֵינוֹ חוֹזֵר בּוֹ, שׁוֹנִים לְנַדּוֹתוֹ לְאַחַר שְׁלֹשִׁים יוֹם. וְאִם אֵינוֹ חוֹזֵר בּוֹ, מַמְתִּינִים לוֹ עוֹד שְׁלֹשִׁים וּמַחֲרִימִין אוֹתוֹ. אֲפִלּוּ פָּגַע הָרֶגֶל בְּתוֹךְ שְׁלֹשִׁים יוֹם, אֵינוֹ מְבַטֵּל אוֹתוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים, דְּנִדּוּי שְׁלֹשִׁים יוֹם, בְּנִדּוּי דִּידְהוּ, אֲבָל נִדּוּי דִּידָן כִּנְזִיפָה דִּידְהוּ, שֶׁהִיא ז' יָמִים; וּנְזִיפָה דִּידָן, חַד יוֹמָא. הַגָּה: וּמְנַדִּין לְמִי שֶׁהוּא חַיָּב נִדּוּי, וַאֲפִלּוּ יֵשׁ לָחוּשׁ שֶׁעַל יְדֵי כֵן יֵצֵא לְתַרְבּוּת רָעָה, אֵין לָחוּשׁ בְּכָךְ (פִּסְקֵי מהרא"י סִימָן קל"ח).

One who transgresses a matter of prohibition — they place him under a ban at once. Hagah [Rema]: But on account of money, they do not place him under a ban until they have warned him three times, that is, Monday, Thursday and Monday (Tur), from the court, as will be explained in Choshen Mishpat, siman 11. And a ban is not less than thirty days; and if he does not turn back from it, they place him under a ban a second time after thirty days. And if he does not turn back from it, they wait for him another thirty and place him under a cherem (the severer form of the ban). Even if a pilgrim festival fell within the thirty days, it does not cancel it. In what case is this said, that a ban is thirty days? In their ban; but our ban is like their rebuke (the lightest degree of censure), which is seven days; and our rebuke is a single day. Hagah [Rema]: And they place under a ban one who is liable to a ban, and even if there is reason to fear that because of this he will go off to evil ways, there is no need to fear this (Piskei Maharai, siman 138).

Se’if 2ב׳

הַמְנֻדֶּה, אֵין יוֹשְׁבִין בְּד' אַמּוֹתָיו, חוּץ מֵאִשְׁתּוֹ וּבָנָיו. (ר"ן) וְיֵשׁ אוֹמְרִים אַף בְּנֵי בֵּיתוֹ, שָׁרֵי (טוּר ובת"ה סִימָן רע"ו) וְיֵשׁ לְהָקֵל. וְאֵין אוֹכְלִין וְשׁוֹתִין עִמּוֹ (טוּר). וְאֵין מְזַמְּנִין עָלָיו. וְאֵין כּוֹלְלִין אוֹתוֹ לְכָל דָּבָר שֶׁצָּרִיךְ עֲשָׂרָה. הַגָּה: אֲבָל אִם לֹא נִדּוּהוּ בְּפֵרוּשׁ, אַף עַל גַּב שֶׁהוּא עֲבַרְיָן אוֹ שֶׁעָבַר עַל גְּזֵרַת צִבּוּר, מְצָרְפִין אוֹתוֹ לְמִנְיַן י' לְהִתְפַּלֵּל עִמּוֹ (ריב"ש סִימָן קע"ב וּמָרְדְּכַי רֵישׁ שְׁבוּעוֹת שְׁתַּיִם וְהַגָּהוֹת אַלְפָסִי פֶּרֶק אֵלּוּ מְגַלְּחִין). וַאֲפִלּוּ מְנֻדֶּה מַמָּשׁ שֶׁאֵין מְצָרְפִין אוֹתוֹ לְמִנְיָן, מִכָּל מָקוֹם מֻתָּר לְהִתְפַּלֵּל בְּעוֹדוֹ בְּבֵית הַכְּנֶסֶת (בֵּית יוֹסֵף בְּשֵׁם תְּשׁוּבַת הָרַשְׁבָּ"א וריב"ש סי' קע"ב). וּמָה שֶׁנָּהֲגוּ לְגָרְשׁוֹ מִבֵּית הַכְּנֶסֶת, שֶׁלֹּא יִדְחֹק יְחִידִים שֶׁצְּרִיכִים לְהִתְרַחֵק מֵאַרְבַּע אַמּוֹתָיו. (שָׁם בריב"ש). וְאָסוּר בְּתִכְבֹּסֶת וּבְתִסְפֹּרֶת וּבִנְעִילַת הַסַנְדָּל, (ראב"ד ורא"ש) כְּאָבֵל. וּמֻתָּר בְּדִבְרֵי תּוֹרָה. שׁוֹנֶה, וְשׁוֹנִין לוֹ. נִשְׂכָּר, וְנִשְׂכָּרִין לוֹ. וְהַמֻּחְרָם, לֹא שׁוֹנֶה וְלֹא שׁוֹנִין לוֹ; לֹא נִשְׂכָּר וְלֹא נִשְׂכָּרִין לוֹ; וְכֵן אָסוּר לְהַנּוֹתוֹ יוֹתֵר מִכְּדֵי חַיָּיו (תְּשׁוּבַת רַשְׁבָּ"א). אֲבָל שׁוֹנֶה הוּא לְעַצְמוֹ, שֶׁלֹּא יִשְׁכַּח תַּלְמוּדוֹ, וְעוֹשֶׂה לוֹ חֲנוּת קְטַנָּה כְּדֵי פַּרְנָסָתוֹ; וּמֻתָּר לְדַבֵּר עִם הַמְּנֻדֶּה וְעִם הַמֻּחְרָם, אֶלָּא אִם כֵּן הֶחְמִירוּ עָלָיו בֵּית דִּין בְּפֵרוּשׁ. הַגָּה: וּמִכָּל מָקוֹם לֹא יַרְבֶּה עִמּוֹ בִּדְבָרִים, וְלֹא יְדַבֵּר עִמּוֹ אֶלָּא לְצֹרֶךְ, כְּמוֹ שֶׁמְּדַבֵּר עִם הָאָבֵל (הַגָּהוֹת אַלְפָסִי וריב"ש הַנַּ"ל). בְּמָקוֹם שֶׁאָסוּר לֵישֵׁב בְּד' אַמּוֹתָיו, כָּל שֶׁאָדָם יוֹשֵׁב תְּחִלָּה וְהַמְנֻדֶּה בָּא לְשָׁם, אֵין צָרִיךְ לְהִתְרַחֵק מִשָּׁם (בֵּית יוֹסֵף בְּשֵׁם הַקוּנְטְרֵס). וְאָסוּר לִכָּנֵס לְבֵיתוֹ, דְּהָוֵי כְּד' אַמּוֹתָיו, וְאֵין חִלּוּק בֵּין עוֹמֵד לְיוֹשֵׁב (שָׁם).

One under a ban — they do not sit within his four cubits, except his wife and his children (the Ran). And some say that even the members of his household are permitted (Tur, and Terumat haDeshen, siman 276), and one may be lenient. And they do not eat and drink with him (Tur). And they do not form a zimmun (the summons for three who have eaten to bless together) with him. And they do not count him for any matter that requires ten. Hagah [Rema]: But if they did not place him under a ban explicitly, even though he is a transgressor, or has transgressed a decree of the congregation, they join him to the count of ten to pray with him (Rivash, siman 172, and Mordechai, the beginning of chapter "Oaths, two", and Hagahot Alfasi, chapter "These may shave"). And even one truly under a ban, whom they do not join to the count, is nevertheless permitted to pray while he is in the synagogue (Beit Yosef in the name of a responsum of the Rashba, and Rivash, siman 172). And as for what they have been accustomed to drive him out of the synagogue, it is so that he should not crowd individuals who need to keep their distance from his four cubits (Rivash, there). And he is forbidden washing clothes, cutting the hair and wearing the shoe (the Raavad and the Rosh), like a mourner. And he is permitted words of Torah: he teaches and is taught; he hires himself out and others hire themselves out to him. And one under a cherem does not teach and is not taught; he does not hire himself out and others do not hire themselves out to him; and likewise it is forbidden to give him benefit beyond what is needed for his life (a responsum of the Rashba). But he studies by himself, so that he should not forget his learning, and makes himself a small shop for his livelihood. And it is permitted to speak with one under a ban and with one under a cherem, unless the court was explicitly stringent with him. Hagah [Rema]: And nevertheless one should not speak with him at length, and should not speak with him except for a need, as one speaks with a mourner (Hagahot Alfasi, and Rivash, mentioned above). In a place where it is forbidden to sit within his four cubits — wherever a person was sitting first and the one under a ban came there, he need not distance himself from there (Beit Yosef in the name of the Kuntres). And it is forbidden to enter his house, for it is like his four cubits; and there is no difference between standing and sitting (there).

Se’if 3ג׳

מְנֻדֶּה שֶׁמֵּת, בֵּית דִּין שׁוֹלְחִין וּמַנִּיחִין אֶבֶן עַל אֲרוֹנוֹ, וְאֵין קוֹרְעִין עָלָיו, וְלֹא חוֹלְצִין, וְלֹא מַסְפִּידִין. וְהָנֵי מִלֵּי לְאַפְקִירוּתָא וְעוֹבֵר עַל דִּבְרֵי חֲכָמִים; אֲבָל לְמָמוֹנָא, כֵּיוָן שֶׁמֵּת, פָּטוּר מִגְּזֵרָתָם וְאֵין סוֹקְלִין אֲרוֹנוֹ, וּמַסְפִּידִין אוֹתוֹ כָּרָאוּי.

One under a ban who died — the court sends and places a stone on his coffin; and they do not rend their garments for him, nor bare their feet, nor eulogise him. And these words apply to one banned for licence, or one who transgresses the words of the sages; but for money, once he has died he is exempt from their decree, and they do not stone his coffin, and they eulogise him as is fitting.