출애굽기 21:25 해설: Rashi, Rashbam & Rav Hirsch

כויה תחת כויה BURNING FOR BURNING — כויה is a burn produced by fire. Up to here (i .e. v. 24) Scripture has spoken of a bodily injury that is attended by a decrease of the market-value of the person injured; here, however, it speaks of a case in which there is no decrease of value but pain alone: if, for instance, a man burns another on his nails with a hot spit, we estimate how much a person like him (the injured) would be willing to accept for undergoing a pain like this, and such an amount the other has to pay as indemnity (Bava Kamma 84b).

כויה תחת כויה; even though the examples mentioned here do not involve loss of an entire organ or limb, the principles applying to compensating the victim are based on the same considerations

V. 25. Die in diesem Verse besprochenen Beschädigungen sind: Verwundungen ohne bleibende Verstümmelung. כויה, Brand, wird (B. K. 84b) als Repräsentant des einfachen Schmerzes, צער, gefasst. Es ist dafür "Brennen" gewählt, weil sich damit, z. B. durch Führen eines glühenden Eisens über den Fingernagel, die Bewirkung eines Schmerzes ohne jede Verletzung darstellen lässt. פצע (verwandt mit פצח ,פצה, öffnen) ist die klaffende Wunde. חבורה, (von חבר, verbunden sein) weist auf die geschlossene Wunde hin. Es kommt jedoch in Verbindung mit פצע vor: חברות פצע תמרוק ברע (Prov. 20, 30), und danach scheint es die weiterreichenden Folgen einer Wunde, somit Entzündung, dem Worte nach: Geschwulst zu bedeuten. (מרק, verwandt mit מרג, Dreschgerät, heißt: tief eindringen, daher ומרק ושטף מריקה בחמין שטיפה בצונן Sebachim 97a תמרוקי נשים: eindringliche Hautpflege.) Es heißt dort: "Nicht die offene Wunde, die dadurch hervorgerufenen Entzündungsgeschwülste sind das mit Gefahr Eindringende." Demgemäß hätten wir hier die Verwundung in ihren drei aufeinander folgenden Fortschritten: der Schmerz, der Schnitt, die Entzündung.

פצע is an injury which draws blood — the accused having crushed the other’s flesh; navrure in old French In such a case it all depends upon what happens: if any decrease in his market-value is caused the other pays him an indemnity (נזק); if he is confined to his bed, he has to pay for loss of time, for medical treatment, for the shame he feels at being somewhat disfigured and for the pain he has been made to suffer. This passage, (פצע תחת פצע), is apparently redundant, but our Rabbis explained in the chapter beginning with the word החובל (Bava Kamma 85b) that Scripture intends by this statement to make one liable to pay for pain inflicted even in a case when one has already paid damages (נזק) for decrease in one’s value — that although he has paid him the value of his hand, we do not exempt him from paying also for pain inflicted, arguing thus: Since he has, so to say, purchased his hand by paying its value, he was entitled to cut if off by whatever means he pleases; but we say that he ought to have removed it by means of a poisonous drug when he would not have suffered so much pain. He, however, cut if off by means of an iron instrument and caused him great pain; therefore he is bound to pay for pain inflicted also.

חבורה is a wound in which the blood is congealed but does not come out, only that the flesh on that spot becomes red. The word חבורה means tache in old French Similar is, (Jeremiah 13:23) “[Can an Ethiopian change his skin] or the leopard his spots (חברברתיו)”. The Targum renders it (חבורה) by משקופי, an expression denoting “beating”, batture in old French Similarly it translates (Genesis 41:6) שדופות קדים, “blasted with the east”, by שקיפן קדום, “beaten by the east wind”. So, too, the lintel it termed “משקוף” (from the root שקף “to beat upon”), as, e. g., in the expression על המשקוף, because the door beats against it.