בבא קמא ח׳Bava Kamma 8

Mishnah

משנה: הַחוֹבֵל בַּחֲבֵירוֹ חַיָיב עָלָיו מִשּׁוּם חֲמִשָּׁה דְבָרִים בְּנֶזֶק בְּצַעַר בְּרִיפּוּי בְּשֶׁבֶת וּבְבוֹשֶׁת. בְּנֶזֶק כֵּיצַד סִימָּא אֶת עֵינוֹ קָטַע אֶת יָדוֹ שָׁבַר אֶת רַגְלוֹ רוֹאִין אוֹתוֹ כְּאִילּוּ הוּא עֶבֶד נִמְכַּר כַּמָּה הָיָה יַָפֶה וְכַמָּה הוּא יָפֶה. צַעַר כְּוָייוֹ בַשְׁפוּד אוֹ בַמַּסְמֵר וַאֲפִילוּ עַל צִיפָּרְנוֹ מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה חַבּוּרָה אוֹמְדִין כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִיטּוֹל לִהְיוֹת מִצְטָעֵר כָּךְ.

MISHNAH: One who injures another person owes him under five categories: Damages, suffering, medical costs, loss of earnings, and embarrassment. How are damages determined? If he blinded his eye, or cut off his hand, or broke his leg, one considers it as if he were sold as a slave; how much was he worth and how much is he worth now. Suffering: If he burned him with a spit, or with a nail, even on his fingernails where it does not cause a wound, one estimates how much a person in his state would ask to be paid in order to be willing to suffer such pain.

Halakhah

הלכה: הַחוֹבֵל בַּחֲבֵירוֹ כול׳. תַּנֵּי. הַחוֹבֵל בַּחֲבֵירוֹ חֲמִשָּׁה נוֹתֵן לוֹ חֲמִשָּׁה. אַרְבָּעָה נוֹתֵן לוֹ אַרְבָּעָה. שְׁלשָׁה נוֹתֵן לוֹ שְׁלשָׁה. שְׁנַיִם נוֹתֵן לוֹ שְׁנַיִם. אֶחָד נוֹתֵן לוֹ אֶחָד. וְהֵיכִי. הִכָּהוּ עַל יָדוֹ וּקְטָעָהּ נוֹתֵן לוֹ חֲמִשָּׁה. נֶזֶק צַעַר רִיפּוּי שֶׁבֶת וּבוֹשֶׁת. הִכָּהוּ עַל יָדוֹ וְצָבַת נוֹתֵן לוֹ ד̇. צַעַר רִיפּוּי שֶׁבֶת וּבוֹשֶׁת. הִכָּהוּ עַל רֹאשׁוֹ וְצָבַת נוֹתֵן לוֹ ג̇. צַעַר רִיפּוּי שֶׁבֶת. בְּמָקוֹם שֶׁאֵינוֹ נִרְאֶה נוֹתֵן לוֹ ב̇. צַעַר רִיפּוּי. בְּטוֹמוֹס שֶׁבְּיָדוֹ נוֹתֵן לוֹ א̇. בּוֹשֶׁת.

HALAKHAH: “One who injures another person,” etc. It was stated: “One who injures another person in five [respects] pays him for five categories, in four he pays him four, in three he pays him three, in two he pays him two, in one he pays him one.” How? If he hit him on his hand and severed it, he pays him five times: Damages, suffering, medical costs, loss of earnings, and embarassment. If he hit him on his hand and it became swollen, he pays four times: Suffering, medical costs, loss of earnings, and embarassment. If he hit him on his head which became swollen, he pays three times, suffering, medical costs, loss of earnings. At a place where it is not visible he pays twice, suffering and medical costs. With a tome in his hand he pays only once, for embarrassment.

רִבִּי יִרְמְיָה בָּעֵי. קָטַע יָדוֹ וְחָזַר וְקָטַע יָדוֹ מִמַעֲלָן מָהוּ שֶׁיִּתֵּן לוֹ צַעַר שֶֶׁל שָׁעָה רִאשׁוֹנָה.

Rebbi Jeremiah asked: If he severed his hand and returned and severed the arm, does he have to pay additionally for the pain inflicted the first time?

כְּתִיב עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן. וּבְמָקוֹם אַחֵר הוּא אוֹמֵר לֹא תָחוֹס עֵינֶךָ. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד. יֹאמַר שׁוֹגֵג וְאַל יֹאמַר מֵזִיד. שֶׁאִילּוּ נֶאֱמַר שׁוֹגֵג וְלֹא נֶאֱמַר מֵזִיד הָיִיתִי אוֹמֵר. שׁוֹגֵג יְשַׁלֵּם מָמוֹן מֵזִיד [יִקְטַע אֶת יָדוֹ. הֲוֵי צוֹרֶךְ הוּא שֶׁיֹּאמַר מֵזִיד. אוֹ אִילּוּ נֶאֱמַר מֵזִיד וְלֹא נֶאֱמַר שׁוֹגֵג הָיִיתִי אוֹמֵר. מֵזִיד יְשַׁלֵּם מָמוֹן שׁוֹגֵג] לא יְשַׁלֵּם כְּלוּם. הֲוֵי צוֹרֶךְ לוֹמַר שׁוֹגֵג וְצוֹרֶךְ לוֹמַר מֵזִיד. שֶׁאִם הָיָה סוּמֶא וְסִימָּא אֵת עֵינוֹ קִיטֵּעַ וְקִיטַּע אֶת יָדוֹ הֵיאַךְ זֶה מִתְקַיֵים וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֵשׂוֹת לְאָחִיו. מַגִּיד שֶׁאֵינוֹ מְשַׁלֵּם אֶלָּא מָמוֹן.

It is written: “An eye for an eye, a tooth for a tooth.” At another place, He says: “Do not be softhearted.” One refers to inadvertent acts, the other to intentional ones. He could mention the inadvertent but not mention the intentional. But if the inadvertent had been mentioned but not the intentional, I would have said that for the inadvertent act he shall pay money, for the intentional [have his hand cut off. Therefore it was necessary to mention the intentional. Or if the intentional had been mentioned but not the inadvertent, I would have said that for the intentional act he shall pay money, for the inadvertent] he should not pay at all. Therefore it was necessary to mention both inadvertent and intentional. And if he blinded a blind man or cut off the arm of an amputee, how could one fulfill: “Do to him as he intended to do to his brother”? This indicates that he only pays money.

צַעַר. כְּוָייוֹ בַשְׁפוּד אוֹ בַמַּסְמֵר אֲפִילוּ עַל צִפּוֹרְנוֹ מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה חַבּוּרָה. כְּתִיב כְּוִיָיה תַּחַת כְּוִיָיה וגו׳. הֵיכִי דָמֵי. אִם בְּשֶׁפְּצָעוֹ וְהוֹצִיא דָמוֹ כְּבָר כְּתִיב פֶּצַע תַּחַת פָּצַע. מַה תַלְמוּד לוֹמַר חַבּוּרָה. אֶלָּא שֶׁאִם כְּוָייוֹ בַשְׁפוּד עַל כַּף יָדוֹ וְצָבַת עַל כַּף רַגְלוֹ וְצָבַת. אוֹ שֶׁהִטִּיל עָלָיו שֶׁלֶג אוֹ צִינִּים בְּמָקוֹם שֶׁאֵינוֹ נִרְאֶה חַיָיב לְרַפּוֹתוֹ.

“Suffering: If he burned him with a spit, or with a nail, even on his fingernails where it does not cause a wound.” How is this? If he wounded him so that he lost blood, it already is written: “A wound for a wound.” Why does the verse say “a contusion”? To tell you that if he burned him with a spit on the palm of his hand and it swelled, on the sole of his foot and it swelled, or he put snow or ice on him at a place which is not visible, he has to pay his medical expenses.

אוֹמְדִין כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִיטּוֹל לִהְיוֹת מִצְטָעֵר בְּכָךְ. אָמַר רִבִּי זְעִירָה. חֲמֵיי בַּר נַשׁ וְאָמְרִין לֵיהּ. כַּמָּה אַתְּ בָּעֵי לְמִיתָּן וְלָא יֵיאבָךְ אָהֵן צַעֲרָא. וּמַה דְהוּא אֲמַר יְהָבִין לֵיהּ. אָמַר מַר עוּקְבָּה. כַּמָּה אָדָם רוֹצֶה לִיטּוֹל הִיא מַתְנִיתָא. וְתֵימַר אָכֵן. אֶלָּא חֲמֵיי בַּר נַשׁ וְאָמְרִין לֵיהּ. כַּמָּה אַתְּ בָּעֵי מֵיסָב וְיֵאבָךְ אָהֵן צַעֲרָא. וּמַה דְוּ אֲמַר יְהָבִין לֵיהּ. תַּנֵּי. בֶּן עַזַּאי אוֹמֵר. נוֹתְנִין נִכְאֵי מָזוֹן. מָהוּ נִכְאֵי מָזוֹן. בְּקַדְמִיתָא הֲוִינָא אֲכִיל טְלוֹפְחִין וְיָרָק. וּכְדוֹן לֵית בִּי מֵיכַל אֶלָּא בֵּיעִין וְתַרְנוֹגַלִּין. וּמַה דְוּ אֲמַר יְהָבִין לֵיהּ. אָמַר רִבִּי יוֹסֵי בַּר יַעֲקֹב. אָהֵן רוֹמַיי כַּד מִיבְאַשׁ לֹא נְפִיק לִקְרָבָא עַד דְּיֵיכוּל מַה דְחָסֵר יוֹמִין בְּיוֹמִין.

“One estimates how much a person in his state would ask to be paid in order to be willing to suffer such pain.” Rebbi Ze‘ira said, one sees a person and asks him, how much would you give that such pain would not be inflicted on you? And what he says, he has to give. Mar Uqba said, the Mishnah is “how much a person would ask to be paid,” and you say so? But one sees a person and asks him, how much would you ask that such pain not be inflicted on you? And what he says, he has to give. Ben Azai said, one gives food invalidity. What is food invalidity? Before that, I was eating lentils and vegetables but now I can only eat eggs and chicken. What he asks one gives him. Rebbi Yose ben Jacob said, a Roman who was sick would not go into battle until he could eat all he had been missing those days.

Mishnah

משנה: רִיפּוּי הִכָּהוּ חַיָיב לְרַפּוֹתוֹ. עָלוּ בוֹ צְמָחִים אִם מַחֲמַת הַמַּכָּה חַיָיב שֶׁלֹּא מַחֲמַת הַמַּכָּה פָּטוּר. חָיְיתָה וְנִסְתְּרָה חָיְיתָה וְנִסְתְּרָה חַיָיב לְרַפּוֹתוֹ. חָיְיתָה כָּל צָרְכָּהּ אֵינוֹ חַיָיב לְרַפּוֹתוֹ.

MISHNAH: Medical costs. If he hit a person, he has to pay that person’s medical costs. In case a growth on that person’s body developed, if it was a consequence of the injury, he has to pay medical costs. If it started to heal but regressed several times, he has to pay medical costs. After it was healed completely he no longer has to pay medical costs.

Halakhah

הלכה: רִיפּוּי הִכָּהוּ חַיָיב לְרַפּוֹתוֹ כול׳. רִבִּי יִרְמְיָה בָעֵי. עָלוּ בוֹ צְמָחִין סְבִיבוֹת הַמַּכָּה וְנִסְתְּרָה מַחֲמַת הַמַּכָּה מָהוּ. מִן מַה דִכְתִיב וְרַפֹּא יְרַפֵּא. שֶׁאִם עָבַר עַל דְּבַר רוֹפֵא [פָּטוּר]. תַּנֵּי חוֹרִין וְרַפֹּא יְרַפֵּא. שֶׁאִם עָלַת גַּרְגּוּתְנִי חַיָיב לְרַפּוֹתוֹ. תַּנֵּי. רִבִּי יוֹסֵי בֵּירִבִּי יוּדָן אוֹמֵר. עָלוּ בוֹ צְמָחִים סְבִיבוֹת הַמַּכָּה אַף עַל פִּי שֶׁנִּסְתְּרָה [מַחֲמַת] הַמַּכָּה חַיָיב לְרַפּוֹתוֹ וְאֵין חַיָיב לִיתֵּן לוֹ דְּמֵי שִׁבְתּוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר. חִידּוּשׁ חִידֵּשׁ הַכָּתוּב בַּפָּרָשָׁה הַזֹּאת שֶׁיִּתֵּן לוֹ שֶׁבֶת וְרִיפּוּי. רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא.

HALAKHAH: “Medical costs. If he hit a person, he has to pay that person’s medical costs,” etc. Rebbi Jeremiah asked: If there was a growth around the wound and complications ensued because of the wound, what is the rule? Since it is written: “And healing he shall heal,” if [the patient] did not follow the doctor’s instructions, he is [not liable]. It was stated in another baraita: If [the wound] was covered with scab, he must pay for medical treatment. It was stated: “Rebbi Yose ben Rebbi Jehudah says, if there was a growth around the wound, even if complications ensued because of the wound, he must pay for medical treatment but he is not liable to pay for his loss of earnings. Rebbi Simeon says, in this paragraph Scripture introduced a novelty stating that he has to pay for loss of earnings together with medical treatment: ‘Only his loss of earnings he shall compensate and healing he shall heal.’”

Mishnah

משנה: שֶׁבֶת. רוֹאִין אוֹתוֹ כְּאִילּוּ הוּא שׁוֹמֵר קִישּׁוּאִין שֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. בּוֹשֶׁת. הַכֹּל לְפִי הַמְבַיֵישׁ וְהַמִּתְבַּיֵישׁ. הַמְבַיֵישׁ אֶת הֶעָרוֹם הַמְבַיֵישׁ אֶת הַסּוֹמֶא וְהַמְבַיֵישׁ אֶת הַיָּשֵׁן חַיָיב וְיָשֵׁן שֶׁבִּיֵישׁ פָּטוּר. נָפַל מִן הַגַּג וְהִזִּיק וּבִיֵישׁ חַיָיב עַל הַנֶּזֶק וּפָטוּר עַל הַבּוֹשֶׁת שֶׁנֶּאֱמַר וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבוּשָׁיו אֵינוֹ חַיָיב עַל הַבּוֹשֶׁת עַד שֶׁיְּהֵא מִתְכַּוֵין.

MISHNAH: Loss of earnings. One considers him as if he were a watchman of pumpkins since he already compensated him for the loss of his hand or loss of his foot. Embarrassment. Everything depends on the person embarrassing and the one embarrassed. One who embarrassed a naked person, or embarrassed a blind person, or embarrassed a sleeping person is liable, but the sleeper who embarrassed is not liable. If a person fell from a roof and caused damage and embarrassed, he is liable for the damage but not liable for the embarrassment since is was said: “She reached out with her hand and grabbed him at his private parts;” one is not liable for embarrassment unless if was intended.

Halakhah

הלכה: שֶׁבֶת. רוֹאִין אוֹתוֹ כול׳. הָכָא אַתָּ מַר. רוֹאִין אוֹתוֹ כִּילּוּ שׁוֹמֵר קִישּׁוּאִין. וְהָכָא אַתָּ מַר. הָיָה עוֹשֶׂה מְנָה בַיּוֹם נוֹתֵן לוֹ מְנָה. סֶלַע נוֹתֵן לוֹ סֶלַע. אָמַר רִבִּי יִצְחָק. תְּרֵין שִׁבְתִּין אִינּוּן. הִכָּהוּ עַל יָדוֹ וּקְטָעָהּ אֵין רוֹאִין אוֹתוֹ כִּילּוּ עוֹשֶׂה מְנָה בַיּוֹם אֶלָּא רוֹאִין אוֹתוֹ כִּילּוּ חִיגֵּר יוֹשֵׁב וְשׁוֹמֵֵר קִישּׁוּאִין. שֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. שֶׁאִם כְּוִייוֹ עַל כַּף יָדוֹ וְצָבַת עַל כַּף רֹאשׁוֹ וְצָבָה. אוֹ שֶׁהִטִּיל עָלָיו שֶׁלֶג אוֹ צוֹנָן בְּמָקוֹם שֶׁאֵינוֹ נִרְאֶה. חַיָיב לְרַפּוֹתוֹ.

HALAKHAH: “Loss of earnings. One considers him,” etc. Here you say, “one considers him as if he were a watchman of pumpkins.” But there, you say, “if he was earning a mina per day, he pays him a mina; a tetradrachma, he gives him a tetradrachma.” Rebbi Isaac said, there are two kinds of inability to work. If he hit him on his hand and cut it off, one does not consider him as if he earned a mina a day but one considers him as if he were a lame person watching pumpkins, because he already compensated him for the loss of his hand or loss of his foot. But if he burned him on the palm of his hand and it swelled, on the flat of his head and it swelled, or he put on him snow or cold water at a place which is not visible, then he has to pay his medical expenses.

תַּנֵּי. וְשָׁלְחָה יָדָהּ. וְלֹא אֵשֶׁת שְׁלִיחַ בֵּית דִּין. תַּנַּיֵי חוֹרָן תַנֵּי. וְשָׁלְחָה יָדָהּ. לְרַבּוֹת אֵשֶׁת שְׁלִיחַ בֵּית דִּין. מָאן דָּמַר. וְשָׁלְחָה יָדָהּ. וְלֹא אֵשֶׁת שְׁלִיחַ בֵּית דִּין. בְּשֶׁהִכָּהוּ בִּרְשׁוּת. מָאן דָּמַר. לְרַבּוֹת אֵשֶׁת שְׁלִיחַ בֵּית דִּין. בְּשֶׁהִכָּהוּ שֶׁלֹּא בִרְשׁוּת. תַּנֵּי. לֹא אֵשֶׁת שְׁנַיִם.

It was stated: “She reached out with her hand,” but not the court marshal’s wife. Another Tanna stated, “she reached out with her hand,” including the court marshal’s wife. He who said, “she reached out with her hand,” but not the court marshal’s wife, if he whipped with permission. He who said, “she reached out with her hand,” including the court marshal’s wife, if he whipped without permission. It was stated: Not the wife of two men.

Mishnah

משנה: זֶה חוֹמֶר בָּאָדָם מִבַּשּׁוֹר שֶׁהָאָדָם מְשַׁלֵּם אֶת הַנֶּזֶק וּמְשַׁלֵּם דְמֵי וְלָדוֹת וְשׁוֹר אֵינוֹ מְשַׁלֵּם אֶלָּא נֶזֶק וְאֵינוֹ מְשַׁלֵּם דְמֵי וְלָדוֹת. הַמַּכֶּה אָבִיו וְאִמּוֹ וְלֹא עָשָׂה בָהֶם חַבּוּרָה הַחוֹבֵל בְּיוֹם הַכִּיפּוּרִים חַיָיב בְּכוּלָּן. הַחוֹבֵל בְּעֶבֶד עִבְרִי חַיָיב בְּכוּלָּן חוּץ מִן הַשֶּׁבֶת בִּזְמַן שֶׁהוּא שֶׁלּוֹ. הַחוֹבֵל בְּעֶבֶד כְּנַעֲנִי שֶׁלַּאֲחֵרִים חַיָיב בְּכוּלָּן. רִבִּי יְהוּדָה אוֹמֵר אֵין לַעֲבָדִים בּוֹשֶׁת.

MISHNAH: This is more severe regarding a human than an ox since a human pays damages and pays for unborn children, but the ox pays only damages and does not pay for unborn children. A person who hits his father or mother without causing a concussion or who causes injury on the Day of Atonement is liable for everything. He who injures a Hebrew slave is liable for everything except for lost earnings if he is his own. He who injures another person’s Canaanite slave is liable for everything. Rebbi Jehudah says, slaves have no claim for embarrassment.

Halakhah

הלכה: זֶה חוֹמֶר בָּאָדָם מִבַּשּׁוֹר כול׳. הַמַּכֶּה אָבִיו וְאִמּוֹ כול׳. תַּנֵּי. וְהָעֵדִים שֶׁאָמְרוּ מֵעִידִין אָנוּ עַל פְּלוֹנִי שֶׁסִּימָּא שְׁתֵּי עֵינָיו כְּאַחַת. שֶׁהִפִּיל שְׁתֵּי שִׁינָּיו כְּאַחַת. אֵינוֹ נוֹתֵן לוֹ כְּלוּם. זוֹ אַחַר זוֹ יוֹצֵא לַחֵירוּת בָּרִאשׁוֹנָה וְנוֹתֵן לוֹ דְמֵי שְׁנִיָיה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. זֹאת אוֹמֶרֶת שָׁמִין לַעֲבָדִים בּוֹשֶׁת. רִבִּי לָא בְשֵׁם רִבִּי יוֹחָנָן. הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי עַצְמוֹ כּוּלָּן קִידֵּשׁ. וְחָזַר וְתַנָּא. הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי עַבְדּוֹ יוֹצִיא לוֹ מֵהֶן פַּרְנָסָתוֹ וְהַשְּׁאָר הֶקְדֵּשׁ. הָכָא אַתְּ אָמַר. הַשְּׁאָר הֶקְדֵּשׁ. וְהָכָא אַתָּ מַר. כּוּלּוֹ קוֹדֶשׁ. אָמַר רִבִּי אָחָא. מְצוּוִּים יִשְׂרָאֵל לְפַרְנֵס בְּנֵי חוֹרִין יוֹתֵר מֵעֲבָדִים. לֹא כֵן אָמַר רִבִּי יוֹחָנָן. הַקּוֹטֵעַ יְדֵי עֶבֶד חֲבֵירוֹ רַבּוֹ נוֹטֵל נִזְקוֹ צַעֲרוֹ רִיפּוּי שִׁבְתּוֹ בּוֹשְׁתּוֹ. וַהֲלָה יִתְפַּרְנֵס מִן הַצְּדָקָה. אָמַר רִבִּי אָחָא. מְצוּוִּין יִשְׂרָאֵל לְפַרְנֵס עֲבָדִים קִיטָּעִין יוֹתֵר מִן הַשְּׁלֵימִין. וְהָא רִבִּי יוֹחָנָן אֲכִיל קוֹפַּד וִיהִיב לְעַבְדֵּיהּ. שָׁתֵי חֲמָר וִיהִיב לְעַבְדֵּיהּ. וְקָרֵי אַנַּפְשֵׁיהּ הֲלֹא בְּבֶטֶן עוֹשֵׂינִי עֹשֵׂהוּ. אָמְרֵי. תַּמָּן בְּמִידַּת הַדִּין. בְּרַם הָכָא בְּמִידַּת רַחֲמִים.

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything. If he dedicates the earnings of his slave, he can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.

Mishnah

משנה: חֵרֵשׁ שׁוֹטֶה וְקָטָן פְּגִיעָתָן רָעָה הַחוֹבֵל בָּהֶן חַיָיב וְהֵם שֶׁחָבְלוּ בַּאֲחֵרִים פְּטוּרִין. הָעֶבֶד וְהָאִשָּׁה פְּגִיעָתָן רָעָה הַחוֹבֵל בָּהֶן חַיָיב וְהֵם שֶׁחָבְלוּ בַּאֲחֵרִים פְּטוּרִין אֲבָל מְשַׁלְּמִין לְאַחַר זְמַן. נִתְגָּרְשָׁה הָאִשָּׁה וְנִשְׁתַּחְרֵר הָעֶבֶד חַיָיבִין לְשַׁלֵּם. הַמַּכֶּה אָבִיו וְאִמּוֹ וְעָשָׂה בָהֶם חַבּוּרָה וְהַחוֹבֵל בַּחֲבֵירוֹ בַּשַׁבָּת פָּטוּר מִכּוּלָּן מִפְּנֵי שֶׁהוּא נִידּוֹן בְּנַפְשׁוֹ. וְהַחוֹבֵל בְּעֶבֶד כְּנַעֲנִי שֶׁלּוֹ פָּטוּר מִכּוּלָּן.

MISHNAH: It is bad to meet a deaf-mute, an insane, or an underage person: Anybody who injures them is liable but they who cause injury are not liable. It is bad to meet a woman or a slave: Anybody who injures them is liable but they who cause injury are not liable, but they might have to pay later. If the woman was divorced or the slave manumitted, they have to pay. A person who hits his father or mother causing a concussion or who causes injury to a fellow man on the Sabbath is not liable for anything since he is tried for his life. One who injures his own Canaanite slave is not liable for anything.

Halakhah

הלכה: חֵרֵשׁ שׁוֹטֶה וְקָטָן פְּגִיעָתָן רָעָה כול׳. תַּנֵּי. וְהָעֵדִים שֶׁאָמְרוּ מֵעִידִים אָנוּ עַל פְּלוֹנִי שֶׁסִּימָּא עֵין עַבְדּוֹ וְהִפִּיל שִׁינּוֹ שֶׁכֵּן הָרַב אוֹמֵר. וְנִמְצְאוּ זוֹמְמִין. מְשַׁלְּמִין לָעֶבֶד. וְכוּלֵּיהּ מִן אָהֵן עוֹבְדָא מֵימַר כֵּן. אָמַר רִבִּי נַסָּה. וִינּוּן דַּמְרוֹן כֵּן. מֵעִידִין אָנוּ עַל פְּלוֹנִי שֶׁנִּכְנַס תַּחַת יָדוֹ שָׁלֵם וְיָצָא חָבוּל בִּשְׁתַּיִם. יוֹצֵא לַחֵירוּת בָּרִאשׁוֹנָה וְנוֹתֵן לוֹ דְמֵי שְׁנִיָיה.

HALAKHAH: “It is bad to meet a deaf-mute, an insane, or an underage person,” etc. It was stated: If the witnesses said, we testify that X blinded the eye of his slave and broke his tooth, for that is what the master said, and they are found to be perjured, they pay to the slave. How can they say this about the case? Rebbi Nasa said, those might say the following: We testify about X that [the slave] came to his hand unimpaired and left with two injuries. Then he gains his freedom with the first and he has to pay him for the second.

Mishnah

משנה: הַתּוֹקֵעַ לַחֲבֵירוֹ נוֹתֵן לוֹ סֶלַע. רִבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רִבִּי יוֹסֵי הַגָּלִילִי מְנָה. סְתָרוֹ נוֹתֵן לוֹ מָאתַיִם זוּז לְאַחַר יָדוֹ נוֹתֵן לוֹ אַרְבַּע מֵאוֹת זוּז. צָרַם בְּאָזְנוֹ תָּלַשׁ בְּשַׂעֲרוֹ רָקַק וְהִגִּיעַ בּוֹ הָרוֹק הֶעֱבִיר טַלִּיתוֹ מִמֶּנּוּ פָּרַע רֹאשָׁהּ שֶׁל אִשָּׁה נוֹתֵן אַרְבַּע מֵאוֹת זוּז וְהַכֹּל לְפִי כְבוֹדוֹ. אָמַר רִבִּי עֲקִיבָה אֲפִילוּ עָנִי שֶׁבְּיִשְׂרָאֵל רוֹאִין אוֹתָן כְּאִילּוּ הֵן בְּנֵי חוֹרִין שֶׁיָּרְדוּ מִנִּכְסֵיהֶן שֶׁהֵן בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב. מַעֲשֶׂה בְּאֶחָד שֶׁפָּרַע רֹאשָׁהּ שֶׁל אִשָּׁה וּבָאת לִפְנֵי רִבִּי עֲקִיבָה וְחִיְיבוֹ לִיתֵּן לָהּ אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ רִבִּי תֵּן לִי זְמָן וְנָתַן לוֹ. שִׁימְּרָהּ עוֹמֶדֶת עַל פֶּתַח חֲצֵירָהּ וְשִׁיבֵּר אֶת הַפַּךְ בְּפָנֶיהָ וּבוֹ כְאִיסָּר שֶׁמֶן גִּילַּת אֶת רֹאשָׁהּ וְהָיְתָה מְטַפַּחַת וּמַנַּחַת עַל רֹאשָׁהּ וְהֶעֱמִיד לָהּ עֵדִים וּבָא לִפְנֵי רִבִּי עֲקִיבָה אָמַר לוֹ לָזֶה אֲנִי נוֹתֵן אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ לֹא אָמַרְתָּ כְּלוּם שֶׁהַחוֹבֵל בְּעַצְמוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי פָּטוּר וַאֲחֵרִים שֶׁחָבְלוּ בוֹ חַיָיבִים. הַקּוֹצֵץ אֶת נְטִיעוֹתָיו עַל פִּי שֶׁאֵינוֹ רַשַּׁאי פָּטוּר וַאֲחֵרִים שֶׁקִצְּצוּ אֶת נְטִיעוֹתָיו חַיָיבִים.

MISHNAH: He who hits another pays him a tetradrachma; Rebbi Jehudah says in the name of Rebbi Yose the Galilean, a mina. If he slapped him, he pays 200 zuz, with the back of his hand he gives him 400 zuz. If he hurt him on his earlobe, tore out some of his hair, spat on him and the spit touched him, removed his stole, uncovered a woman’s hair, he pays 400 zuz; everything corresponding to his honor. Rebbi Aqiba said, even the poorest in Israel are treated as aristocrats who lost their property, for they are descendents of Abraham, Isaac, and Jacob. In a case where somebody uncovered a woman’s hair, she came before Rebbi Aqiba who obligated him to pay her 400 zuz. He said to him, Rabbi, give me some time, which he did. He watched her at the entrance of her courtyard and broke a flask before her which contained an as worth of oil. She uncovered her hair, splashed her hand with the oil and worked it onto her head. He had her observed by witnesses and came before Rebbi Aqiba, telling him, to such a one I have to give 400 zuz? He told him, you did not say anything since a person who injures himself, while he is not allowed to do that, is not liable, but others who injure him are liable; a person who cuts down his fruit trees, while he is not allowed to do that, is not liable, but others who cut down his fruit trees are.

Halakhah

הלכה: הַתּוֹקֵעַ לַחֲבֵירוֹ נוֹתֵן לוֹ סֶלַע. אָמַר רִבִּי עֲקִיבָה אֲפִילוּ עָנִי שֶׁבְּיִשְׂרָאֵל כול׳. תַּנֵּי רַב קַרְנִי. לַבְּעִיטָה אַחַת. לָרְכוּבָה שָׁלֹשׁ. לַסקלונקית חֲמֵשׁ עֶשְׂרֵה. חַד אָמַר בְּשֵׁם רֵישׁ לָקִישׁ. הַמְבַיֵישׁ אֶת הַזָּקֵן נוֹתֵן לוֹ דְמֵי בוֹשְׁתּוֹ מֻשְׁלַם. חַד בַּר נַשׁ אִיקְפַּד לְרִבִּי יוּדָה בַּר חֲנִינָה. אָתָא עוֹבְדָא קוֹמֵי רֵישׁ לָקִישׁ וּקְנָסֵיהּ לִטְרָא דִדְהַב.

HALAKHAH: “He who hits another pays him a tetradrachma.” “Rebbi Aqiba said, even the poorest in Israel,” etc. Rav Qarni stated: For a kick, one. For an elbow, three. For sqlvnqyt fifteen. Somebody said in the name of Rebbi Simeon ben Laqish: He who puts an Elder to shame has fully to pay for his shame. A person insulted Rebbi Jehudah ben Ḥanina. The case came before Rebbi Simeon ben Laqish who fined him a pound of gold.

רָקַק וְהִגִּיעַ בּוֹ הָרוֹק. עַד הֵיכַן הִגִּיעַ בּוֹ הָרוֹק. עַד גּוּפוֹ עַד כֵּלָיו. אֶלָּא רָקַק וְלֹא הִגִּיעַ בּוֹ הָרוֹק מָהוּ. אָמַר רִבִּי יוֹסֵי. הָדָא אָמְרָה. הַמְבַיֵישׁ אֶת חֲבֵירוֹ בִּדְבָרִים פָּטוּר.

“If one spat on him and the spit touched him.” How far does the spit have to reach? On his body, on his garments? But what is the rule if he spat and the spittle did not reach him? Rebbi Yose said, this implies that somebody who insults another person verbally is not liable.

תַּנֵּי רִבִּי אַבָּהוּ קוֹמֵי רִבִּי יוֹחָנָן. הֲרָגַתָּה שׁוֹרִי קָצָצְתָּה נְטִיעוֹתַיי. וַהֲלָהּ אוֹמֵר. אֵינִי יוֹדֵעַ. חַיָיב. אָמַר לֵיהּ. הֵן תַּנִּיתָהּ אִילֵּין לְמַקְרִילוֹת לִמְקַבִּילוֹת. אָמַר לֵיהּ. אֲנָא הוּא דְטָעִית וְאִינּוּן דַּמְרִין כֵּן. מֵעִידִין אָנוּ אִישׁ פְּלוֹנִי שֶׁהָרַג שׁוֹר פְּלוֹנִי. וַהֲלָהּ אוֹמֵר אֵינִי יוֹדֵעַ. חַיָיב. [אָמַר. הָא אֲמִירָה.]

Rebbi Abbahu stated before Rebbi Joḥanan: “You killed my ox, you cut down my fruit trees,” and the other says, I do not know, he is liable. He said to him, certainly you state that to the rabble. He answered, it is my fault, they said the following: “We testify against X that he killed ox Y” and the other says, I do not know, he is liable. [He said, that was stated.]

Mishnah

משנה: אַף עַל פִּי שֶׁהוּא נוֹתֵן לוֹ אֵינוֹ נִמְחָל לוֹ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ שֶׁנֶּאֱמַר וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא. וּמְנַיִין שֶׁלֹּא יְהֵא הַמּוֹחֵל אַכְזָרִי שֶׁנֶּאֱמַר וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים וגו׳.

MISHNAH: Even though he did pay, he will not be forgiven unless he asks for forgiveness, as it is said: “Now return the man’s wife since he is a prophet.” From where that the person asked to forgive shall not be cruel? It is said: “Abraham prayed to the Omnipotent, etc.”

Halakhah

הלכה: אַף עַל פִּי שֶׁהוּא נוֹתֵן לוֹ כול׳. [וְכֵן אַתָּה מוֹצֵא בְּרֵיעֵי אִיּוֹב וְעַתָּה קְחוּ לָכֶם שִׁבְעָה פָרִים וְשִׁבְעָה אֵלִים וגו׳ וַיֵּלְכוּ אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי וְצוֹפַר הַנַּעֲמָתִי וַיַּעֲשׂוּ וגו׳ וּבְסוֹף הָעִנְיָין מַהוּא אוֹמֵר וַיי שָׁב אֶת שְׁבוּת אִיּוֹב אֵימָתִיי בְּהִתְפַּלְּלוֹ בְּעַד רֵעֵהוּ וגו׳ וַיּוֹסֵף יי אֶת כָּל אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה.]

HALAKHAH: “Even though he did pay,” etc. [And so you find with Job’s friends. “Now yourselves take seven bulls and seven rams, etc.” “Eliphas the Temanite, Bildad the Shuhite, and Ṣophar the Naamite went and did, etc.” What does it say at the end? “The Eternal changed Job’s fortunes.” When? “When he was praying for his neighbor, etc.” “The Eternal doubled everything that Job had had.”]

תַּנֵּי. רִבִּי יוּדָה אוֹמֵר מִשּׁוּם רַבָּן גַּמְלִיאֵל. הֲרֵי הוּא אוֹמֵר וְנָתַן לְךָ רַחֲמִים וגו׳. סֵימָן זֶה יְהֵא בְיָדָךְ. כָּל זְמַן שֶׁאַתְּ רַחֲמָן הַמָּקוֹם מְרַחֵם עָלֶיךָ. אֵינְךָ מְרַחֵם אֵין הַמָּקוֹם מְרַחֵם לָךְ. רַב אָמַר. אָדָם שֶׁסָּרַח לַחֲבֵירוֹ וּבִיקֵּשׁ מִמֶּנּוּ וְלֹא קִיבְּלוֹ יַעֲשֶׂה שׁוּרַת בְּנֵי אָדָם וִיפַיְיסֶנּוּ. דִּכְתִיב יָשׁוֹר עַל אֲנָשִׁים וגו׳. וְאִם עָשָׂה כֵן מַה כָתוּב תַּמָּן. פָּדָה מִשְּׁאוֹל נַפְשׁוֹ מֵעֲבוֹר בַּשַּׁחַת וגו׳. אָמַר רִבִּי יוֹסֵה. הָדָא דְתֵימַר שֶׁלֹּא הוֹצִיא לוֹ שֵׁם רַע. אֲבָל הוֹצִיא לוֹ שֵׁם רַע אֵין לוֹ מְחִילָה עוֹלָמִית.

It was stated: Rebbi Jehudah says in the name of Rabban Gamliel. Since it says that “He will give you mercy etc.”, let the following be a sign in your hand: Whenever that you show mercy, the Omnipresent will have mercy on you. If you do not show mercy, the Omnipresent will not have mercy on you. Rav said: If a person misbehaved towards another and asked for pardon but the other did not respond, let him assemble a row of people and ask for pardon, as it is written: “Form a row of men, etc.” If he does so, what is written there? “He redeemed his soul from the pit, not to go to destruction etc.” Rebbi Yose said, that is if he did not defame, but the defamer is never pardoned.

Mishnah

משנה: הָאוֹמֵר סַמֵּא אֵת עֵינִי קְטַע אֶת יָדִי שַׁבֵּר אֶת רַגְלִי חַיָיב עַל מְנָת לִפְטוֹר חַיָיב. קְרַע אֶת כְּסוּתִי שַׁבֵּר אֶת כַּדִּי חַיָיב. עַל מְנָת לִפְטוֹר פָּטוּר. עֲשֵׂה כֵן לְאִישׁ פְּלוֹנִי עַל מְנָת לִפְטוֹר חַיָיב בֵּין בְּגוּפוֹ בֵּין בְּמָמוֹנוֹ.

MISHNAH: If one says: Blind my eye, cut off my hand, break my leg, he is liable. On condition not to be liable, he is liable. Tear my garment, break my pitcher, he is liable. On condition not to be liable, he is not liable. Do that to another person, on condition not to be liable, he is liable whether about his person or his money.

Halakhah

הלכה: הָאוֹמֵר סַמֵּא אֵת עֵינִי קְטַע אֶת יָדִי כול׳. הָאוֹמֵר. סַמֵּא עֵינִי שֶׁמַּזִּיקַתְנִי. קְטַע יָדִי שֶׁמַּזִּיקַתְנִי. חַיָיב. עַל מְנָת לִפְטוֹר. חַיָיב. אָמַר רִבִּי לָעְזָר. בָּהֵן שֶׁהוּא כְלָאו מַתְנִיתָא. אֲבָל בָּהֵן שֶׁהוּא כְהֵין פָּטוּר. מִילְּתֵיהּ דְּרִבִּי לָעְזָר מִשּׁוּם פְּגַם מִשְׁפָּחָה. רֵישׁ לָקִישׁ אָמַר. בָּהֵין שֶׁהוּא כְהֵין הִיא מַתְנִיתָא. אֲבַל בָּהֵן שֶׁהוּא כְלָאו חַיָיב. מִילְּתֵיהּ דְּרֵישׁ לָקִישׁ אָמְרָה שֶׁשָּׁמִין לַקְּרוֹבִין בּוֹשֶׁת. תַּנֵּי. יִשְׂרָאֵל שֶׁאַנְּסוֹהוּ גוֹיִם וְנָטְלוּ מִמֶּנּוּ מָמוֹן חֲבֵירוֹ בְּפָנָיו פָּטוּר. נָטַל וְנָתַן לָהֶם חַיָיב. אָמַר רִבִּי יוֹסֵי. הָדָא דְתֵימַר בְּשֶׁאָמְרוּ לוֹ מָמוֹן סְתָם. אֲבָל מָמוֹן פְּלוֹנִי אֲפִילוּ נָטַל וְנָתַן בְּיַד פָּטוּר.

HALAKHAH: “If one say: Blind my eye, cut off my hand,” etc. “If he says, blind my eye because it damages me, cut off my hand because it damages me, he is liable. On condition not to be liable, he is liable.” Rebbi Eleazar said, the Mishnah deals with a “yes” which really means “no”. But for a “yes” which does mean “yes” he is not liable. The statement of Rebbi Eleazar is about the family’s loss of standing. Rebbi Simeon ben Laqish said, the Mishnah deals with a “yes” which means “yes”. But for a “yes” which means “no”, he is liable. The statement of Rebbi Simeon ben Laqish imples that one estimates the relatives’ loss of standing. It was stated: “If Gentiles forced a Jew and took from him another person’s money in his presence, he is not liable. If he handed it over, he is liable.” Rebbi Yose said, that means if they simply demanded “money”. But “X’s money”, he is not liable even if he handed it over.