(כ) וְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ בַּשֵּׁ֔בֶט וּמֵ֖ת תַּ֣חַת יָד֑וֹ נָקֹ֖ם יִנָּקֵֽם׃ (כא) אַ֥ךְ אִם־י֛וֹם א֥וֹ יוֹמַ֖יִם יַעֲמֹ֑ד לֹ֣א יֻקַּ֔ם כִּ֥י כַסְפּ֖וֹ הֽוּא׃ (ס)
....
(כו) וְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ אֽוֹ־אֶת־עֵ֥ין אֲמָת֖וֹ וְשִֽׁחֲתָ֑הּ לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ׃ (ס) (כז) וְאִם־שֵׁ֥ן עַבְדּ֛וֹ אֽוֹ־שֵׁ֥ן אֲמָת֖וֹ יַפִּ֑יל לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת שִׁנּֽוֹ׃ (פ)
....
(לב) אִם־עֶ֛בֶד יִגַּ֥ח הַשּׁ֖וֹר א֣וֹ אָמָ֑ה כֶּ֣סֶף שְׁלֹשִׁ֣ים שְׁקָלִ֗ים יִתֵּן֙ לַֽאדֹנָ֔יו וְהַשּׁ֖וֹר יִסָּקֵֽל׃ (ס)
(20) And if a man smite his bondman, or his bondwoman, with a rod, and he die under his hand, he shall surely be punished. (21) Notwithstanding if he continue a day or two, he shall not be punished; for he is his money.
....
(26) And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye’s sake. (27) And if he smite out his bondman’s tooth, or his bondwoman’s tooth, he shall let him go free for his tooth’s sake.
....
(32) If the ox gore a bondman or a bondwoman, he shall give unto their master thirty shekels of silver, and the ox shall be stoned.
Questions:
- What kind of slave are we talking about?
- What happens if you strike a slave with a sword? With a rod?
- What's worth more, a tire or a car? A tooth or a slave?
- Why does the master of a gored slave get exactly 30 Shekels?
- What happens to the owner of the ox that gored the slave?
Perp | Victim | Circumstance | With | Result | Judgement | Verses |
---|---|---|---|---|---|---|
Part I: | ||||||
Person | Person | Intentional | Death |
Death |
21:12&14 | |
Person | Person | Accidental | Death | Exile | 21:13 | |
Person | Person | Kidnap |
Death |
21:16 | ||
Person | Person | Stone/Fist | Near-death | Pay | 21:18 | |
Person | Slave | Intentional | Rod | Death | Death | 21:20 |
Person | Slave | Un-Intentional | Rod | Near-death | None | 21:21 |
Person | Fetus | Un-Intentional | Abortion | Pay | 21:22 | |
(Person) | (Mother) | (Death) | (Death or Exile) | (21:23) | ||
Person | Person | Un-Intentional | Permanent Injury | Pay | 21:23-25 | |
Person | Slave | Permanent Injury | Freedom | 21:26-27 | ||
Part II: | ||||||
Ox | Person | Naive | Horn | Death |
Ox (stoning) Owner ($loss) |
21:28 |
Ox | Person | Probationary | Horn | Death |
Ox (stoning) Owner ($loss + $$pay) |
21:29-30 |
Ox | Minor | Probationary | Horn | Death |
Ox (stoning) Owner ($loss + $$pay) |
21:31 |
Ox | Slave | Probationary | Horn | Death |
Owner ($30 to master) Ox (stoning) |
21:32 |
Pit | Animal | Death | Buy dead animal | 21:33-34 | ||
Ox | Ox | Naive | Horn | Death | Split the values | 21:35 |
Ox | Ox | Probationary | Horn | Death | Reimburse dead animal | 21:36 |
Person | Animal | Eaten/Fenced | Missing | Pay 5x | 21:37-22:2 | |
Person | Animal | Red-heanded | Present | Pay 2x | 22:3 | |
Animal | Field | Tooth/Hoof | Grazed/Trampled | Pay $$ | 22:4 | |
Fire | Field | Burned | Pay | 22:5 | ||
Person | Object | Watchman | Stolen | Pay | 22:6-14 |
Questions:
- Why aren't all of the bovine laws presented together?
- Why aren't all of the slave laws presented together?
- What principle is used to organize the cases?
- What values lessons are being taught?
SLAVE CATEGORIES
Characteristic | Ivri | Canaani | Ancient World |
---|---|---|---|
Origin | Court or Voluntary | War or Birth | War or Birth |
Term | 6 years | Perpetuity | Perpetuity |
Inheritable? | No | Yes | Yes |
Gender | Male | Both | Both |
Time-bound Mitzvot | Exempt | Exempt | n/a |
Non-time-bound Mitzvot | Obligated | Obligated | n/a |
Trumah | Eats | Eats | n/a |
Karban Pessach | Eats | Eats (if circumcised) | n/a |
Eligible to marry? |
Jewess or Canaanit |
Male: Canaanit or Mamzeret Female: Jew, Canaani or Mamzer |
n/a |
Children belong to? | Himself or Master | Master | Master |
Own master injures | ?Pay slave | Freedom | Nothing |
Another master injures | Pay slave | ?Pay master | Pay master |
Own master kills | Death | Depends | Nothing |
Another master kills | Death | Death | Pay master |
(יח) וְכִֽי־יְרִיבֻ֣ן אֲנָשִׁ֔ים וְהִכָּה־אִישׁ֙ אֶת־רֵעֵ֔הוּ בְּאֶ֖בֶן א֣וֹ בְאֶגְרֹ֑ף וְלֹ֥א יָמ֖וּת וְנָפַ֥ל לְמִשְׁכָּֽב׃ (יט) אִם־יָק֞וּם וְהִתְהַלֵּ֥ךְ בַּח֛וּץ עַל־מִשְׁעַנְתּ֖וֹ וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא׃ (ס) (כ) וְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ בַּשֵּׁ֔בֶט וּמֵ֖ת תַּ֣חַת יָד֑וֹ נָקֹ֖ם יִנָּקֵֽם׃ (כא) אַ֥ךְ אִם־י֛וֹם א֥וֹ יוֹמַ֖יִם יַעֲמֹ֑ד לֹ֣א יֻקַּ֔ם כִּ֥י כַסְפּ֖וֹ הֽוּא׃ (ס)
(18) And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed; (19) if he rise again, and walk abroad upon his staff, then shall he that smote him be quit; only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. (20) And if a man smite his bondman, or his bondwoman, with a rod, and he die under his hand, he shall surely be punished. (21) Notwithstanding if he continue a day or two, he shall not be punished; for he is his money.
(ל) וְכָל־מַעְשַׂ֨ר הָאָ֜רֶץ מִזֶּ֤רַע הָאָ֙רֶץ֙ מִפְּרִ֣י הָעֵ֔ץ לַיקוק ה֑וּא קֹ֖דֶשׁ לַֽיקוק (לא) וְאִם־גָּאֹ֥ל יִגְאַ֛ל אִ֖ישׁ מִמַּֽעַשְׂר֑וֹ חֲמִשִׁית֖וֹ יֹסֵ֥ף עָלָֽיו׃ (לב) וְכָל־מַעְשַׂ֤ר בָּקָר֙ וָצֹ֔אן כֹּ֥ל אֲשֶׁר־יַעֲבֹ֖ר תַּ֣חַת הַשָּׁ֑בֶט הָֽעֲשִׂירִ֕י יִֽהְיֶה־קֹּ֖דֶשׁ לַֽיקוק
(30) And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S; it is holy unto the LORD. (31) And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof. (32) And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the LORD.
....כיצד מעשרין? כונסן לדיר ועושה להם פתח קטן כדי שלא יהיו שנים יכולים לצאת כאחד, ומעמיד אמותיהן מבחוץ והן גועות, כדי שישמעו הטלאים קולם ויצאו מן הדיר לקראתם מעצמם ולא מכח אחר, ומונה אותן בשבט, אחד שנים שלשה ארבעה וכן עד עשרה, והיוצא עשירי סוקרו בסקרא ואומר הרי זה מעשר.
....Our Sages explained (Bekhorot 58b) the process: The new animals are gathered into the pen and a small opening is made so as to prevent two animals from exiting at once. The mother animals were then placed outside, and they would call to their lambs who would then depart on their own volition. They were then counted under the rod up to ten, and the tenth would be marked in red and called, "this is the tithe."
Questions:
- What mitzvah are we detailing?
- What else was the rod used for?
(א) וכי יכה איש את עבדו או את אמתו. בעבד כנעני הכתוב מדבר או אינו אלא בעברי, תלמוד לומר כי כספו הוא, מה כספו קנוי לו עולמית, אף עבד הקנוי לו עולמית...
(20) And if a man smite his bondman, or his bondwoman...
Is the text is referring to an Eved Canaani or an Eved Ivri? The verse says, "for he is his money," and just as he owns his money in perpetuity, so he owns this slave in perpetuity....
(א) ...בעבד כנעני מדבר, אבל עבד עברי ישראל אינו כספו אלא בשכיר בתושב יהיה עמך, ודינו בישראל לכל דבריו, אלא שמוסר לו רבו שפחה כנענית.
(1) ....The subject of our verse is a gentile slave. A Jewish servant, by contrast, not being the personal property of his master, is treated legally in all respects as if he were a hired hand, with the exception of his master (employer’s) right to give him a gentile slave as his wife.
את עין עבדו. כנעני, אבל עברי אינו יוצא בשן ועין...
The eye of his bondman. This is about an Eved Canaani. An Eved Ivri doesn't go free for a permanent injury to his tooth or eye...
Questions:
- What proofs are offered for which kind of slave we are dealing with?
Free | Slave |
---|---|
וְכִֽי־יְרִיבֻ֣ן אֲנָשִׁ֔ים וְהִכָּה־אִישׁ֙ אֶת־רֵעֵ֔הוּ | וְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ |
And if men contend, and one smite the other | And if a man smite his bondman, or his bondwoman |
בְּאֶ֖בֶן א֣וֹ בְאֶגְרֹ֑ף | בַּשֵּׁ֔בֶט |
with a stone, or with his fist | with a rod |
וּמֵ֖ת תַּ֣חַת יָד֑וֹ | |
and he die under his hand | |
נָקֹ֖ם יִנָּקֵֽם | |
he shall surely be punished | |
אִם־יָק֞וּם | אַ֥ךְ אִם־י֛וֹם א֥וֹ יוֹמַ֖יִם יַעֲמֹ֑ד |
if he rise | Notwithstanding if he continue a day or two |
וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא | לֹ֣א יֻקַּ֔ם כִּ֥י כַסְפּ֖וֹ הֽוּא |
only he shall pay for the loss of his time, and shall cause him to be thoroughly healed | he shall not be punished; for he is his money |
(שמות כא, כ) נקם ינקם נקימה זו איני יודע מה הוא כשהוא אומר (ויקרא כו, כה) והבאתי עליכם חרב נוקמת נקם ברית הוי אומר נקימה זו סייף
He shall surely be punished. What is this punishment? When it says (Vayikra 26:25)
"And I will bring a sword upon you, that shall execute the vengeance of the covenant" we see that N.K.M. is by the sword
Questions:
- What is the problem? What is the proof?
אחד ההורג את ישראל או ההורג עבד כנעני הרי זה נהרג עליו. ואם הרג בשגגה גולה.
The same law applies if he kills a Jew or a Canaanit slave-- he is put to death. And if he killed un-intentionally, he goes into exile.
מה בין עבדו לעבד אחרים. שעבדו יש לו רשות להכותו לפיכך אם הכהו הכאה שיש בה כדי להמית ונטה למות ועמד עשרים וארבע שעות ואחר כך מת לא היה נהרג עליו אע"פ שמת מחמת המכה שנאמר לא יוקם כי כספו הוא...
What is the difference between his own slave and a slave that belongs to another? He is allowed to hit his own slave. Therefore, if he hits him to kill him, and he survives at least 24 hours before dying, the owner does not deserve the death penalty because the slave is his property...
אבל המכה עבד שאינו שלו. אפילו מת לאחר כמה ימים מחמת המכה הואיל והכהו כדי להמית הרי זה נהרג עליו כשאר בני חורין.
But if one hits a slave that belongs to another, even if the slave dies from the wound several days later, since he hit him with fatal force, he is put to death for this like he would be had he struck a free man.
יראה לי [ב] שהמכה את עבדו בסכין וסייף או באבן ואגרוף וכיוצא בהן ואמדוהו למיתה ומת אינו בדין יום או יומים אלא אפילו מת לאחר שנה נהרג עליו. לכך נאמר בשבט שלא נתנה תורה רשות להכותו אלא בשבט ומקל ורצועה וכיוצא בהן ולא בהכאת רציחה.
One who strikes his slave with a knife, sword, stone, fist, etc. enough to kill him, and his slave died, the law of "one or two days" doesn't apply. Even if the slave died a full year later [he is still liable]. The Torah specified "With a rod," to give him permission to strike with a rod, staff, strap, etc. but not a murderous blow.
Questions:
- A master is allowed to strike whom?...With what?...Why?
- What if a master does that to another's slave or with something else?
(כב) וְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים׃ (כג) וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃ (כד) עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל׃ (כה) כְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה׃ (ס) (כו) וְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ אֽוֹ־אֶת־עֵ֥ין אֲמָת֖וֹ וְשִֽׁחֲתָ֑הּ לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ׃ (ס) (כז) וְאִם־שֵׁ֥ן עַבְדּ֛וֹ אֽוֹ־שֵׁ֥ן אֲמָת֖וֹ יַפִּ֑יל לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת שִׁנּֽוֹ׃ (פ)
(22) And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow, he shall be surely fined, according as the woman’s husband shall lay upon him; and he shall pay as the judges determine. (23) But if any harm follow, then thou shalt give life for life, (24) eye for eye, tooth for tooth, hand for hand, foot for foot, (25) burning for burning, wound for wound, stripe for stripe. (26) And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye’s sake. (27) And if he smite out his bondman’s tooth, or his bondwoman’s tooth, he shall let him go free for his tooth’s sake.
Questions:
- Are there differences if you injure a free person vs. a slave?
- Why?
Free | Slave |
---|---|
וְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים | וְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ |
And if men strive together | And if a man smite the eye of his bondman |
עַ֚יִן תַּ֣חַת עַ֔יִן | לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ |
eye for eye | he shall let him go free for his eye’s sake |
שֵׁ֖ן תַּ֣חַת שֵׁ֑ן | לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת שִׁנּֽוֹ |
tooth for tooth | he shall let him go free for his tooth’s sake |
Questions:
- "The whole is worth more than the sum of its parts." Explain.
- Can you think of a reason to mention BOTH sub-cases: knocking out an eye, and a tooth?
- What would happen if you knock out the eye of an Eved Ivri?
עשרים וארבעה ראשי אברים שבאדם כולם אין מטמאין משום מחיה ואלו הם ראשי אצבעות ידים ורגלים וראשי אזנים וראש החוטם וראש הגוייה וראשי דדים שבאשה....ותני עלה בכולם עבד יוצא בהם לחירות
There are 24 major human body parts...fingers, hands, legs, ears, nose, the male sexual organ, and nipples....We learn that the loss of any of them would cause a slave to go free.
Questions:
- How many parts do you count?
- Male or female nipples?
- Where did this list come from?
(א) וכי יכה. צוה השם שיצא העבד חפשי תחת עינו או שנו. שלא יהא אדוניו אכזרי שיכנו מכה נמרצה. כי אם ישחית עינו או אפי' שינו יצא מרשותו חפשי ויאבד ממונו
If he should smite. God commanded that the slave goes free on account of his eye or tooth so that his master won't be cruel to hit him vigorously. If he knocks out his eye, or even his tooth, the slave goes free and there is no reimbursement to the master.
The Ancient Origins of the Halacha by Shmuel Rubinstein (Kovno, 1926)
[loose translation by DBS]
The situation of slaves in the ancient world was awful. The slave was an object in the hands of his master who could make him toil night and day, and subject him to all kinds of degradation. He could hit him without mercy for any small thing, and wound his flesh without any worry of punishment. For whatever reason, the master could blind his eyes. Herodotus tells that the captive Scythians who made butter were all blinded. There were so many reasons that they blinded slaves, that gouged eyes were a symbol of slavery. Therefore, they would blind war captives....
They would cut off their hands or fingers....and war captives had their thumbs and big toes cut off as a symbol of slavery....Cutting off the ears was so common that it was established as the typical punishment....They would castrate their slaves...
They would cut out the slave's tongues particularly if the slave knew some judicial testimony against the master....They would knock out their teeth so that they wouldn't be able to eat much....Masters would make visible wounds in their bodies to symbolize their slavery.
(כט) וְאִ֡ם שׁוֹר֩ נַגָּ֨ח ה֜וּא מִתְּמֹ֣ל שִׁלְשֹׁ֗ם וְהוּעַ֤ד בִּבְעָלָיו֙ וְלֹ֣א יִשְׁמְרֶ֔נּוּ וְהֵמִ֥ית אִ֖ישׁ א֣וֹ אִשָּׁ֑ה הַשּׁוֹר֙ יִסָּקֵ֔ל וְגַם־בְּעָלָ֖יו יוּמָֽת׃ (ל) אִם־כֹּ֖פֶר יוּשַׁ֣ת עָלָ֑יו וְנָתַן֙ פִּדְיֹ֣ן נַפְשׁ֔וֹ כְּכֹ֥ל אֲשֶׁר־יוּשַׁ֖ת עָלָֽיו׃ (לא) אוֹ־בֵ֥ן יִגָּ֖ח אוֹ־בַ֣ת יִגָּ֑ח כַּמִּשְׁפָּ֥ט הַזֶּ֖ה יֵעָ֥שֶׂה לּֽוֹ׃ (לב) אִם־עֶ֛בֶד יִגַּ֥ח הַשּׁ֖וֹר א֣וֹ אָמָ֑ה כֶּ֣סֶף ׀ שְׁלֹשִׁ֣ים שְׁקָלִ֗ים יִתֵּן֙ לַֽאדֹנָ֔יו וְהַשּׁ֖וֹר יִסָּקֵֽל׃ (ס)
(29) But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death. (30) If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him. (31) Whether it have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. (32) If the ox gore a bondman or a bondwoman, he shall give unto their master thirty shekels of silver, and the ox shall be stoned.
Questions:
- What problems do you see?
- Contrast the consequences in other ancient law systems vs. the Torah.
- What happens to the owner of the ox?
- What kind of internal life does an ox have?
Free | Slave |
---|---|
וְאִ֡ם שׁוֹר֩ נַגָּ֨ח ה֜וּא | אִם־עֶ֛בֶד יִגַּ֥ח הַשּׁ֖וֹר א֣וֹ אָמָ֑ה |
But if the ox was wont to gore in time past | If the ox gore a bondman or a bondwoman |
וְהֵמִ֥ית אִ֖ישׁ א֣וֹ אִשָּׁ֑ה | |
it hath killed a man or a woman | |
הַשּׁוֹר֙ יִסָּקֵ֔ל וְגַם־בְּעָלָ֖יו יוּמָֽת | כֶּ֣סֶף שְׁלֹשִׁ֣ים שְׁקָלִ֗ים יִתֵּן֙ לַֽאדֹנָ֔יו |
the ox shall be stoned, and its owner also shall be put to death | he shall give unto their master thirty shekels of silver |
אִם־כֹּ֖פֶר יוּשַׁ֣ת עָלָ֑יו וְנָתַן֙ פִּדְיֹ֣ן נַפְשׁ֔וֹ | וְהַשּׁ֖וֹר יִסָּקֵֽל |
If there be laid on him a ransom, then he shall give for the redemption of his life | and the ox shall be stoned |
דיני נפשות, בעשרים ושלשה....שור הנסקל, בעשרים ושלשה, שנאמר (שמות כא, כט) השור יסקל וגם בעליו יומת, כמיתת הבעלים כך מיתת השור.
Capital cases, by twenty-three....An ox to be stoned, by twenty-three, as it is written (Exodus 21:29) "the ox shall be stoned and its owner shall also be put to death," as is the death of the owner, so is the death of the ox.
Questions:
- How many judges does it take to enforce a contract? Put a person to death? Put an ox to death? Why?
- How is the penalty carried out? Why?
Why guilty? Ibn Ezra
אבן עזרא שמות כ"א:ל
...זה אינו רצח, רק נענש על בעבור שלא שמר להיותו קשור...והשם שם עונש על בעל השור כי קשה בעיניו שתמית בהמה אדם שנברא בצלם אלוקים, על כן נסקל השור.
Ibn Ezra on Shmot 21:30
The owner of the ox did not commit murder. Rather he is punished because he didn't make sure to keep him tied up...HaShem gave the owner of the ox a punishment because it's difficult in His eyes that a person created in the image of God should die. That's why the ox gets stoned.
(א) אם כפר יושת עליו. ''אם'' זה אינו תלוי, והרי הוא כמו (לקמן כב כד) אם כסף תלוה, לשון אשר זה משפטו, שישיתו עליו בית דין כופר:
(ב) ונתן פדיון נפשו. דמי ניזק, דברי רבי ישמעאל, רבי עקיבא אומר דמי מזיק:
(1) If a ransom be placed on him. This "if" is not conditional. It's the same as, "If you will lend." The verse means "when." This is his judgement from the court.
(2) He redeems his soul.
- R.Yishmael says, "The value of the injured."
- R.Akiva says, "...of the injurer."
Questions:
- Does the owner of the ox have a choice of punishments?
- How do you understand the debate between R. Yishmael and R. Akiva?
כמה הוא הכופר. כמו שראו הדיינין שהוא דמי הנהרג הכל לפי שוויו של נהרג שנאמר ונתן פדיון נפשו ככל אשר יושת עליו. וכופר העבדים בין גדולים בין קטנים בין זכרים בין נקבות הוא הקנס הקצוב בתורה שלשים סלע כסף יפה בין שהיה העבד שוה מאה מנה בין שאינו שוה אלא דינר.
How much is the ransom? According to how the judges measure the value of the decedent. He redeems his soul with that valuation. The price of a slave, whether he was large or small, male or female, is defined as the fixed sum of 30 sela'a....
Questions:
- Do you prefer prix fixee or a la carte dining?
- Are we more likely to know the value of a slave or free man?
- Does it devalue the slave to have a fixed value?
- Can you think of a way to see the fixed sum as placing a HIGHER value on the slave?
שלשים שקלים יתן. גזרת הכתוב הוא...
Thirty Shekalim. This is a textual decree...
(א) וַיְדַבֵּ֥ר יקוק אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם אִ֕ישׁ כִּ֥י יַפְלִ֖א נֶ֑דֶר בְּעֶרְכְּךָ֥ נְפָשֹׁ֖ת לַֽיקוק (ג) וְהָיָ֤ה עֶרְכְּךָ֙ הַזָּכָ֔ר מִבֶּן֙ עֶשְׂרִ֣ים שָׁנָ֔ה וְעַ֖ד בֶּן־שִׁשִּׁ֣ים שָׁנָ֑ה וְהָיָ֣ה עֶרְכְּךָ֗ חֲמִשִּׁ֛ים שֶׁ֥קֶל כֶּ֖סֶף בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ׃ (ד) וְאִם־נְקֵבָ֖ה הִ֑וא וְהָיָ֥ה עֶרְכְּךָ֖ שְׁלֹשִׁ֥ים שָֽׁקֶל׃
(1) And the LORD spoke unto Moses, saying: (2) Speak unto the children of Israel, and say unto them: When a man shall clearly utter a vow of persons unto the LORD, according to thy valuation, (3) then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary. (4) And if it be a female, then thy valuation shall be thirty shekels.
Question: What is the context?
(א) כסף שלשים שקלים כערך הנקבה, כי כמוה ענין העבד בקיום המצוות כדאיתא בחגיגה פרק קמא:
(1) כסף שלושים שקלים, equivalent to the monetary value set by the Torah on a woman in her prime (between 20-60). The comparison reflects the part of Torah legislation that must be observed both by Jewish women and gentile male slaves.
Questions:
- When is it appropriate to compare two categories of people?
- How do Rashi and the Sforno differ? Which do you like better?
(יא) וְאִם֙ כָּל־בְּהֵמָ֣ה טְמֵאָ֔ה אֲ֠שֶׁר לֹא־יַקְרִ֧יבוּ מִמֶּ֛נָּה קָרְבָּ֖ן לַֽיקוק וְהֶֽעֱמִ֥יד אֶת־הַבְּהֵמָ֖ה לִפְנֵ֥י הַכֹּהֵֽן׃ (יב) וְהֶעֱרִ֤יךְ הַכֹּהֵן֙ אֹתָ֔הּ בֵּ֥ין ט֖וֹב וּבֵ֣ין רָ֑ע כְּעֶרְכְּךָ֥ הַכֹּהֵ֖ן כֵּ֥ן יִהְיֶֽה׃ (יג) וְאִם־גָּאֹ֖ל יִגְאָלֶ֑נָּה וְיָסַ֥ף חֲמִישִׁת֖וֹ עַל־עֶרְכֶּֽךָ׃ (יד) וְאִ֗ישׁ כִּֽי־יַקְדִּ֨שׁ אֶת־בֵּית֥וֹ קֹ֙דֶשׁ֙ לַֽיקוק וְהֶעֱרִיכוֹ֙ הַכֹּהֵ֔ן בֵּ֥ין ט֖וֹב וּבֵ֣ין רָ֑ע כַּאֲשֶׁ֨ר יַעֲרִ֥יךְ אֹת֛וֹ הַכֹּהֵ֖ן כֵּ֥ן יָקֽוּם׃
(11) And if it be any unclean beast, of which they may not bring an offering unto the LORD, then he shall set the beast before the priest. (12) And the priest shall value it, whether it be good or bad; as thou the priest valuest it, so shall it be. (13) But if he will indeed redeem it, then he shall add the fifth part thereof unto thy valuation. (14) And when a man shall sanctify his house to be holy unto the LORD, then the priest shall value it, whether it be good or bad; as the priest shall value it, so shall it stand.
Questions:
- What kinds of things get valued exactly? According to a fixed sum?
- Why is a gored slave valued according to a fixed sum?
- Why does the master of the deceased slave get the money?
Concluding questions:
- Why didn't the Torah eliminate slavery all together?
- Can you think of other examples where the Torah allowed the non-ideal but sought to shape practice with laws?
- Hint1: What did Adam eat? What did Noah eat? What can't we eat?
- Hint2: What will happen in the 3rd Temple?
Bibliography:
Samet, Elhanan.
- "Parashat Mishpatim: 'The Scroll of the Rights of Man.'" Studies in the Weekly Parasha. Machon Maalot: Maaleh Adumim, 2002. 217-223. Print.
- "Parashat Mishpatim: Slavery." Studies in the Weekly Parasha: Second Series. Machon Maalot: Maaleh Adumim, 2004. 327-347. Print.
- "Parashat Mishpatim: 'If an ox gores a slave...30 shekalim are paid to the owner and the slave is stoned.' The status of slaves in light of this law." Studies in the Weekly Parasha: Third Series. Yediot Aharonot: Jerusalem, 2012. 377-397. Print.