Talmud su Deuteronomio 20:19

MISHNAH: He who hits another⁶¹The meaning of this sentence is not clear. ‘Arukh: He blows his horn into the victim’s ear. Rashi quotes the Arukh and adds his teacher’s explanation: He hit him on his ear. Maimonides in his Mishnah Commentary: He hit him with his fist. In his Code (חובל ומזיק 9:3): He hit him with his flat hand. pays him a tetradrachma⁶²The word סלע used in both Talmudim for tetradrachma is not the Hebrew “rock” but the Sumerian silà used in Accadic as the unit of volume (1/300 of a gur, כּוֹר).; Rebbi Jehudah says in the name of Rebbi Yose the Galilean, a mina⁶³100 denarii.. If he slapped him, he pays 200 zuz⁶⁴Accadic zūzum, from זוז “to split”, the half-šeqel piece, identified with the Roman denarius. The possession of 200 zuz disqualifies its holder from receiving public assistance (Mishnah Peah 8:8); it is a considerable sum., 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 hair⁶⁵A married woman will indicate her status by having her hair covered in public. In the Babli and some Mishnah mss. it is stated explicitly “uncovered a woman’s hair in public”., he pays 400 zuz; everything corresponding to his honor⁶⁶The sums stated in the Mishnah are maxima, applicable to the highest levels of society; the court may lower them in appropriate cases..
Rebbi Aqiba said, even the poorest in Israel are treated as aristocrats who lost their property⁶⁷He disagrees with the last statement of the preceding Mishnah; the sums mentioned are mandatory in all cases., 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 oil⁶⁸A very small amount.. 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 one⁶⁹Who uncovers herself for a very small gain. 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 that⁷⁰Gen. 9:5, Deut. 4:15., 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 that⁷¹Deut. 20:19; Ševi‘it 4:10, Notes 109–110., is not liable, but others who cut down his fruit trees are.

Whosoever rescues garments from the dead⁶⁰Cf. Sanh. 48a, b (Sonc. ed., pp. 321f). If parents piled on the bier garments belonging to their child as an expression of grief and as a sign that they renounced everything that belonged to him. Saving the garments constituted an act of returning lost property; but when the articles touched the bier they were regarded as designated for the dead. robs the dead. There are times when a man may rescue them and times when he may not. [48b] If the garments have not touched the bier he may rescue them, but if they have touched the bier he may not. We, however, instruct people not to seize them.⁶¹V inserts ‘but did not [the Sages] say’ which GRA deletes. And whoever piles up garments on the dead commits a transgression because of the law which forbids wilful destruction,⁶²The Rabbis derived a law against the wanton destruction of articles from Deut. 20, 19; cf. Shab. 129a (Sonc. ed., p. 644, n. 1). according to the view of R. Meir. R. Eliezer b. Ẓadoḳ said: It disgraces him. Rabban Gamaliel said: He causes maggots to breed upon [the dead]. R. Nathan said: The garment which goes down with him to the grave will come back with him in the time to come,⁶³In the Resurrection; cf. j.Keth. XII, 3, 35a, Sanh. 90b (Sonc. ed., p. 607). as it is stated, It is changed as clay under the seal; and they stand as a garment.⁶⁴Job 38, 14; לְבו·שׁ, a garment, is homiletically read as לָבו·שׁ, ‘as he is dressed’.