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[301] Shemos—Mishpatim 21:26 åë:àë íéèôùîZúåîù Shemos—Mishpatim 21:13 âé:àë íéèôùîZúåîù [288] # 26015-EYAL - 26015-SHMOT-EYAL | 10 - B | 18-07-18 | 09:55:45 | SR:-- | Magenta 26015-E

26. If a man strikes the eye of his slave, B§cÐëÔ¼ö−'Ѽ-³ÓêL−•Ìêí·ÓkÔ−-−ÞÌ×Ðî .î× but God brought it to his hand, B¢ðÖ−Ðñí¤ÖpÌêó−£ÌíGÍêÞÖíÐî
or the eye of his female slave, and destroys [blinds] it, d¢Ö³ÎìÞÌLÐîB£³ÖôÎêö−'Ѽ-³Óê-B Þê
he shall set him [the slave] free ep£ÓìÐlÔLÐ−−'ÌLÐõÖìÞÔñ AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA
as compensation for the eye. :BÞò−Ѽ³Ôì'Ôz
and its verb is íÓðB® (to lie in wait) ,íÓðB® BlÓLñÔ¼Bõe
whereas this one’s verb (to hunt)is ðÖ®. ,ðÖ®BlÓLñÔ¼BtÔííÓïÐî
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA [Therefore] I say that its meaning is BòBþгÌt−ÌòÎêþÑôBêÐî
as Onkelos translates it: BôebÐþÔ³Ð×
as in: “or the leopard (î−Ö³ÒþÐaÐþÔëÎì) his spots.” 194 ,î−Ö³ÒþÐaÐþÔëÎìþÑôÖòÐîBôÐk “and if he did not lie in ambush for him.” 97 .dÑñöÔôÐ×êÖñÐðe
Onkelos, however, translates it (íÖþeaÔì) BôebÐþÔ³Ðî However, Menachem [Ibn Saruk] lists it in his Machberes 98 BþÐaÌìóÑìÔòÐôe
“−ÑõBšÐLÔô,” meaning “a blow.” ,íÖ¬ÖëÎì öBLÐñ ,−ÑõBšÐLÔô under the section of ðÌ−Ô®ðÖ® (hunting) ,ðÌ−Ô®ðÖ®šÓñÑìÐë
Batdure in Old French—“ a blow, a beating.” ,ïÔ¼ÔñÐa êþ"îð¬ë but I do not agree with him. ;Bñ íÓðBô −ÌòÎêö−ÑêÐî
Similarly “ó−ÌðÖš ³BõeðÐL” 195 —“ beaten by the east-wind” ,ó−ÌðÖš ³BõeðÐLöÑ×Ðî If it is to be listed in one of the ðÖ® sections ,ðÖ®ñÓL ³BšÖñÐìÔnÌô³ÔìÔêÐaBþÐaÔìÐñLÑ−óÌêÐî
is translated by Onkelos: “óecÌwöÖõ−ÌšÐL” 196 Z óecÌšöÖõ−ÌšÐL we should preferably list it epÓþÐaÔìÐò
[which means:] “beaten by the wind.” ,ÔìeþÖa ³B¬eëÎì in the section: “you will be carried on (ðÔ®) her side” 99 ,eêÑNÖpÌzðÔ®ñÔ¼šÓñÑìÐë
Similarly ¹BšÐLÔnÔíñÔ¼—“ on the lintel,” 197 ,¹BšÐLÔnÔíñÔ¼öÑ×Ðî [or:] “I will shoot arrows (íÖcÌ®) on that side” 100 ,íÓþBê íÖcÌ®
so-called because the door beats against it. :î−ÖñÖ¼LÑšBò ³ÓñÓcÔíÓLóÑLñÔ¼ [or:] “And he shall speak (ðÔ®Ðñ) towards íÖêÖl̼ðÔ®Ðñ ö−ÌlÌôe
[26] The eye of his slave— .BcÀáÇòïéÅò-úÆà [åë] the One Above.” 101 ,ñÑlÔôÐ−
who is gentile. ,−ÌòμÔòÐk Here, too, íÖðÖ®êGþÓLÎê [would mean]: ZíÖðÖ®êGþÓLÎê ,öêÖk¹Ôê
But a Hebrew [slave] does not go out free êÑ®B− Bò−Ñê−ÌþÐë̼ñÖëÎê he has not taken any side (i.e., opportunity) ðÔ ðÖ®êG
due to the loss of a tooth or an eye 198 ,öÌ−Ô¼ÖîöÑLÐë to find any side (i.e., occasion) for killing. .íÖ³−ÌôðÔ® óeL Bñ êB®ÐôÌñ
as we have already said regarding [the verse] ñÓ®ÑêeòÐþÔôÖêÓLBôÐk This explanation, too, is questionable ,î−ÖñÖ¼þÑíÐþÔíÐñLÑ−íÓï¹ÔêÐî
“She shall not go free as do the [gentile] male-slaves.” 199 :"ó−ÌðÖëμÖí³êÑ®ÐkêѮѳ êG,, yet [this latter explanation is preferable óBšÖôñÖkÌô
to Menachem’s for] it has the connotation of “ambush.” :êeí ëÑþBê öBLÐñ
As compensation for the eye. .BÞðéÅòúÇçÇz
The same [applies to the loss of] 24 tips of limbs: :ó−ÌþÖë−Ñê−ÑLêÖþ ð"×ë öÑ×Ðî But God brought it to his hand. .BãÈéÀìäÈpÄàíéÄäGÁàÞÈäÀå
the fingers of the hands and feet, ,óÌ−ÔñÐèÔþÖíÐîóÌ−ÔðÖiÔí ³B¼ÐaЮÓê [BðÖ−ÐñíÖpÌê means:] prepared it for his hand, ,BðÖ−ÐñöÑn−Ìï
the two ears, the nose ,óÓ¬BìÔíÐî,óÌ−ÔòÐïÖê−ÑzÐLe from the same derivation as: öBLÐñ
and the íÖiÌîÐbÔí¾ÒêÒþ which is the membrum. 200 .íÖnÔêÖíð−Ìb êeíÓLíÖiÌîÐbÔíLêÒþÐî “No evil shall (íÓpŠêг) befall you,” 102 ,íÖ¼Öþ E−ÓñÑêíÓpŠêгêG
Then why are the tooth and eye both mentioned? 201 ?öÌ−Ô¼ÖîöÑLþÔôÍêÓòíÖnÖñÐî [or:] “No iniquity (íÓpŠêÐ−) shall befall a tzaddik,” 103 ,öÓîÖêñÖkš−ÌcÔvÔñíÓpŠêÐ−êG
Because if “the eye” was mentioned öÌ−Ô¼þÔôÍ êÓòóÌêÓL [or:] “(íÓpÔêгÌô) He makes himself ready for me.” 104 −Ìñ êeí íÓpÔêгÌô
and “the tooth” would not be mentioned ,öÑLþÔôÍêÓòêGÐî I.e., he prepares to find some opportunity against me. :íÖl−̼−Ìñ êB®ÐôÌñöÑnÔcÐïÌô
I would have said [that “the tooth” is excluded]: þÑôBê −̳−Ì−Öí But God brought it to his hand. .BãÈéÀìäÈpÄàíéÄäGÁàÞÈäÀå
Just as the eye was created together with him ,Bn̼êÖþÐëÌpÓLöÌ−Ô¼íÖô Why would such a thing result from Him? 105 ?î−ÖòÖõÐlÌô³êÒïêѮѳíÖnÖñÐî
so, too, any [limb] that was created together with him, ,Bn̼êÖþÐëÌpÓLñÒk¹Ôê This is what David meant when he said: ,ðÌ îÖcþÔôÖêÓL êeí
“As the proverb of the Ancient One says: −ÌòÒôÐðÔwÔíñÔLÐôþÔôêÒ−þÓLÎêÔk
194 Yirmiyahu 13, 23. 195 Bereishis 41, 23. 196 öÖõ−ÌšÐL having the same root as −ÑõBšÐLÔô, which is Onkelos’ translation
for íÖþeaÔì; thus, íÖþeaÔì would mean struck or beaten. 197 Above, 12, 7. 198 Caused by the master. 199 Above, v. 7. 97 See also Devarim 19, 11 where Onkelos translates Bñ ëÔþÖêÐî as: í−ÑñöÔôÐ×e, thereby showing that íÖðÖ® is the same as ëÔþÖê.
There Rashi explains that the −ÌþÐë̼ðÓëÓ¼ is compared to íÖiÌþÐë̼íÖôÖê and neither goes free upon the master’s knocking (S.C.) 98 The Machberes is a Biblical dictionary compiled by Menachem Ibn Saruk. 99 Yeshaiyahu 66, 12. 100 I
out an eye or a tooth. 200 The twenty-four limbs are derived by their similarity to the tooth and the eye. They are Shmuel 20, 20. 101 Daniel 7, 25. In these three instances íÖðÖ® takes on the meaning of side or direction. 102 Tehillim
all external and do not grow back. (Mechilta) 201 Either alone would be sufficient to indicate all the limbs! 91, 10. 103 Mishlei 12, 21. 104 II Melachim 5, 7. 105 I.e., why would God cause such a thing to happen? # 26015-EYAL - 26015-SHMOT-EYAL | 10 - B | 18-07-18 | 09:55:45 | SR:-- | Magenta 26015-EYAL - 26015-SHMOT-EY