אִם־בַּמַּחְתֶּ֛רֶת יִמָּצֵ֥א הַגַּנָּ֖ב וְהֻכָּ֣ה וָמֵ֑ת אֵ֥ין ל֖וֹ דָּמִֽים׃

If the thief is found while excavating in order to break in through a tunnel and he is struck by the homeowner or someone else and he dies, there is no bloodguilt for him. The person who kills him is not liable for his death. A burglar is treated more stringently than an ordinary thief because, under certain circumstances, he is suspected of being prepared to kill anyone who stands in his way or attempts to stop him. Consequently, if the homeowner attempts to prevent the theft and ends up killing the burglar, he is exempt from punishment because he is considered to have acted in self-defense.

אִם־זָרְחָ֥ה הַשֶּׁ֛מֶשׁ עָלָ֖יו דָּמִ֣ים ל֑וֹ שַׁלֵּ֣ם יְשַׁלֵּ֔ם אִם־אֵ֣ין ל֔וֹ וְנִמְכַּ֖ר בִּגְנֵבָתֽוֹ׃

If the sun shone upon him, he burglar,1 meaning that he broke into the house during the day or he emerged from his tunnel to the sunlight, it is assumed that he is only attempting to steal but is not prepared to kill anyone, as he assumes that the homeowner is not at home. In contrast, one who breaks in at night knows that the homeowner will be present and will attempt to defend his property. Consequently, the burglar by day is not considered a potential murderer but a simple thief, which means that if one kills him there is bloodguilt for him, the thief, and the killer is liable for murder. If this burglar steals property, he shall pay; if he has nothing with which to pay, then he shall be sold as a Hebrew slave (see 21:2–4), and the price of his purchase is used to pay for his theft.

אִֽם־הִמָּצֵא֩ תִמָּצֵ֨א בְיָד֜וֹ הַגְּנֵבָ֗ה מִשּׁ֧וֹר עַד־חֲמ֛וֹר עַד־שֶׂ֖ה חַיִּ֑ים שְׁנַ֖יִם יְשַׁלֵּֽם׃ (ס)

If the theft shall be found alive in his possession, whether an ox, or a donkey, or a sheep or any other animal, he shall pay double. He must return the stolen item and also pay a sum of money equivalent to its value. This law applies to any stolen item, not just to animals (see verse 6).

כִּ֤י יַבְעֶר־אִישׁ֙ שָׂדֶ֣ה אוֹ־כֶ֔רֶם וְשִׁלַּח֙ אֶת־בעירה [בְּעִיר֔וֹ] וּבִעֵ֖ר בִּשְׂדֵ֣ה אַחֵ֑ר מֵיטַ֥ב שָׂדֵ֛הוּ וּמֵיטַ֥ב כַּרְמ֖וֹ יְשַׁלֵּֽם׃ (ס)

If a man grazes an animal in a field or a vineyard, and dispatched his animal, either intentionally or through failing to take the necessary precautions to keep it enclosed, and it grazes in another’s field, he shall pay the best of his field and the best of his vineyard. This means that in a case where the individual responsible for the damage chooses to compensate the damaged party with land, he must give his highest quality field or vineyard.

כִּֽי־תֵצֵ֨א אֵ֜שׁ וּמָצְאָ֤ה קֹצִים֙ וְנֶאֱכַ֣ל גָּדִ֔ישׁ א֥וֹ הַקָּמָ֖ה א֣וֹ הַשָּׂדֶ֑ה שַׁלֵּ֣ם יְשַׁלֵּ֔ם הַמַּבְעִ֖ר אֶת־הַבְּעֵרָֽה׃ (ס)

If a fire spreads from the spot where it was started and encounters thorns, and as a result a grain pile or standing grain or a field is consumed , the one who ignited the fire shall pay for all of the damages.

כִּֽי־יִתֵּן֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ כֶּ֤סֶף אֽוֹ־כֵלִים֙ לִשְׁמֹ֔ר וְגֻנַּ֖ב מִבֵּ֣ית הָאִ֑ישׁ אִם־יִמָּצֵ֥א הַגַּנָּ֖ב יְשַׁלֵּ֥ם שְׁנָֽיִם׃

If a man gives silver or vessels to his neighbor to safeguard and it is stolen from the man’s house, if the thief is found, he shall pay double. The rule that a thief must pay back double the value of the item he stole applies to any stolen article, not only live animals, as might have been inferred from verse 3.

אִם־לֹ֤א יִמָּצֵא֙ הַגַּנָּ֔ב וְנִקְרַ֥ב בַּֽעַל־הַבַּ֖יִת אֶל־הָֽאֱלֹהִ֑ים אִם־לֹ֥א שָׁלַ֛ח יָד֖וֹ בִּמְלֶ֥אכֶת רֵעֵֽהוּ׃

If the thief is not found, and the bailee with whom the object was safeguarded claims that the item disappeared without his knowledge, the question arises as to whether it was really stolen by a third party at all. Therefore, the householder, meaning the bailee, shall be brought to the judges to swear that he did not extend his hand to the property of his neighbor.

עַֽל־כָּל־דְּבַר־פֶּ֡שַׁע עַל־שׁ֡וֹר עַל־חֲ֠מוֹר עַל־שֶׂ֨ה עַל־שַׂלְמָ֜ה עַל־כָּל־אֲבֵדָ֗ה אֲשֶׁ֤ר יֹאמַר֙ כִּי־ה֣וּא זֶ֔ה עַ֚ד הָֽאֱלֹהִ֔ים יָבֹ֖א דְּבַר־שְׁנֵיהֶ֑ם אֲשֶׁ֤ר יַרְשִׁיעֻן֙ אֱלֹהִ֔ים יְשַׁלֵּ֥ם שְׁנַ֖יִם לְרֵעֵֽהוּ׃ (ס)

For every matter of transgression, where the bailee claims that the item he was safeguarding was lost and he is accused of having taken it himself, whether for an ox, for a donkey, for a sheep, for a garment, or for any lost item, with regard to which he, the owner of the item, shall say: This is it, as the item is one that he could point to if it were present and claim that it is his, the statement of both parties shall come to the judges for a ruling. Whomever, any bailee, whom the judges shall condemn shall pay double to his neighbor, the individual who entrusted his item in his care.

כִּֽי־יִתֵּן֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ חֲמ֨וֹר אוֹ־שׁ֥וֹר אוֹ־שֶׂ֛ה וְכָל־בְּהֵמָ֖ה לִשְׁמֹ֑ר וּמֵ֛ת אוֹ־נִשְׁבַּ֥ר אוֹ־נִשְׁבָּ֖ה אֵ֥ין רֹאֶֽה׃

If a man shall give his neighbor a donkey, or an ox, or a sheep, or any animal to safeguard, and it dies, or is injured, e.g., it breaks a leg, or is captured, and there is no onlooker who witnessed the event,

שְׁבֻעַ֣ת יְהוָ֗ה תִּהְיֶה֙ בֵּ֣ין שְׁנֵיהֶ֔ם אִם־לֹ֥א שָׁלַ֛ח יָד֖וֹ בִּמְלֶ֣אכֶת רֵעֵ֑הוּ וְלָקַ֥ח בְּעָלָ֖יו וְלֹ֥א יְשַׁלֵּֽם׃

the oath of the Lord shall be between the two of them. Since the bailee claims that the item was lost in a manner that does not render him liable, he must take an oath. The content of his oath is that he has not extended his hand to the property of his neighbor in order to use it without permission. And its owner shall accept it, the oath. Alternatively, he shall accept, or receive, from the bailee the carcass of the animal, or the pieces of the broken item. And he, the bailee who took the oath, shall not pay.

וְאִם־גָּנֹ֥ב יִגָּנֵ֖ב מֵעִמּ֑וֹ יְשַׁלֵּ֖ם לִבְעָלָֽיו׃

But if it is stolen from him, from the bailee, who was charged with guarding it, he shall pay to its owner, as he was obligated to watch over it and prevent its theft.

אִם־טָרֹ֥ף יִטָּרֵ֖ף יְבִאֵ֣הוּ עֵ֑ד הַטְּרֵפָ֖ה לֹ֥א יְשַׁלֵּֽם׃ (פ)

If it is mauled by a wild animal, he shall bring what remains of it, such as a thigh or a piece of its ear as evidence that it was mauled. In such a case, he shall not pay for the mauled animal.

וְכִֽי־יִשְׁאַ֥ל אִ֛ישׁ מֵעִ֥ם רֵעֵ֖הוּ וְנִשְׁבַּ֣ר אוֹ־מֵ֑ת בְּעָלָ֥יו אֵין־עִמּ֖וֹ שַׁלֵּ֥ם יְשַׁלֵּֽם׃

If a man borrows an item from his neighbor, and it, if it is an animal, is injured or dies, and likewise if an object breaks, while its owner is not with it, he, the borrower, shall pay. Since the borrower received the right to use the item as a favor, his liability is greater than that of a bailee. He must compensate the owner for the loss even if the item was harmed due to an unavoidable accident.

אִם־בְּעָלָ֥יו עִמּ֖וֹ לֹ֣א יְשַׁלֵּ֑ם אִם־שָׂכִ֣יר ה֔וּא בָּ֖א בִּשְׂכָרֽוֹ׃ (ס)

If its, the animal’s or object’s, owner is with it, he, the borrower, shall not pay, as the presence of the owner is a determining factor in establishing that the borrower did not use the item in an inappropriate manner. If he is a renter, and the item was not lent as a favor but in exchange for a rental fee, then it, the loss incurred by the owner, goes for his rent. Because he pays for the right to use the item, the renter is not liable for damages to the same extent as a borrower.

וְכִֽי־יְפַתֶּ֣ה אִ֗ישׁ בְּתוּלָ֛ה אֲשֶׁ֥ר לֹא־אֹרָ֖שָׂה וְשָׁכַ֣ב עִמָּ֑הּ מָהֹ֛ר יִמְהָרֶ֥נָּה לּ֖וֹ לְאִשָּֽׁה׃

The Torah introduces a new topic: If a man seduces a virgin who was not betrothed and lies with her, he shall pay the bride price for her to be a wife for him. The man’s punishment for seducing the woman is that he is required to marry her. However, she or her father may object to the marriage.

אִם־מָאֵ֧ן יְמָאֵ֛ן אָבִ֖יהָ לְתִתָּ֣הּ ל֑וֹ כֶּ֣סֶף יִשְׁקֹ֔ל כְּמֹ֖הַר הַבְּתוּלֹֽת׃ (ס)

If her father shall refuse to give her to him, then the seducer shall not marry her; however, he shall weigh out silver, pay money, according to the bride price of virgins, the amount one would commonly pay when marrying a virgin.

מְכַשֵּׁפָ֖ה לֹ֥א תְחַיֶּֽה׃ (ס)

You shall not keep a witch alive. Rather, you shall kill her. Witchcraft is considered a very severe transgression due to its association with idolatry, which is a fundamental prohibition of the Torah.

כָּל־שֹׁכֵ֥ב עִם־בְּהֵמָ֖ה מ֥וֹת יוּמָֽת׃ (ס)

Anyone who lies with an animal shall be put to death, whether man or woman, and whether the person is active or passive.

זֹבֵ֥חַ לָאֱלֹהִ֖ים יָֽחֳרָ֑ם בִּלְתִּ֥י לַיהוָ֖ה לְבַדּֽוֹ׃

One who sacrifices to gods shall be destroyed, except to the Lord alone. It is permitted to bring offerings only to God; one who sacrifices to anything else, whether an idol of wood or stone or an intangible power such as an angel, is liable to receive the death penalty.

וְגֵ֥ר לֹא־תוֹנֶ֖ה וְלֹ֣א תִלְחָצֶ֑נּוּ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃

You shall not mistreat a stranger, and you shall not oppress him. It is prohibited to cheat or mislead a stranger, or to cause him any sort of harm. For you were strangers in the land of Egypt, and you know from personal experience how difficult it is to be strangers in a foreign land. Consequently, it is incumbent upon you to be careful not to persecute the foreigners living among you.

כָּל־אַלְמָנָ֥ה וְיָת֖וֹם לֹ֥א תְעַנּֽוּן׃

Similarly, you shall not afflict any widow or orphan, as they are also more vulnerable than other members of society.

אִם־עַנֵּ֥ה תְעַנֶּ֖ה אֹת֑וֹ כִּ֣י אִם־צָעֹ֤ק יִצְעַק֙ אֵלַ֔י שָׁמֹ֥עַ אֶשְׁמַ֖ע צַעֲקָתֽוֹ׃

If you afflict him, then when he cries out to Me, I will hear his cry. Since they do not have any other protection, I am the “Father of the orphans and Judge of the widows.”

וְחָרָ֣ה אַפִּ֔י וְהָרַגְתִּ֥י אֶתְכֶ֖ם בֶּחָ֑רֶב וְהָי֤וּ נְשֵׁיכֶם֙ אַלְמָנ֔וֹת וּבְנֵיכֶ֖ם יְתֹמִֽים׃ (פ)

When I hear their cries, My wrath will be enflamed, and I will kill you with the sword; and your wives will be widows, and your children orphans, measure for measure, due to your mistreatment of widows and orphans.

אִם־כֶּ֣סֶף ׀ תַּלְוֶ֣ה אֶת־עַמִּ֗י אֶת־הֶֽעָנִי֙ עִמָּ֔ךְ לֹא־תִהְיֶ֥ה ל֖וֹ כְּנֹשֶׁ֑ה לֹֽא־תְשִׂימ֥וּן עָלָ֖יו נֶֽשֶׁךְ׃

If you shall lend silver to any of My people, especially to the poor who is with you, you shall not be as a creditor to him. This law applies to every member of the nation but the transgression is particularly severe when one mistreats the poor. One may not act in the manner of a creditor who applies pressure upon the borrower to repay his loan. Additionally, you shall not impose upon him interest.

אִם־חָבֹ֥ל תַּחְבֹּ֖ל שַׂלְמַ֣ת רֵעֶ֑ךָ עַד־בֹּ֥א הַשֶּׁ֖מֶשׁ תְּשִׁיבֶ֥נּוּ לֽוֹ׃

If you take your neighbor’s garment as collateral, you shall return it to him by the setting of the sun.

כִּ֣י הִ֤וא כסותה [כְסוּתוֹ֙] לְבַדָּ֔הּ הִ֥וא שִׂמְלָת֖וֹ לְעֹר֑וֹ בַּמֶּ֣ה יִשְׁכָּ֔ב וְהָיָה֙ כִּֽי־יִצְעַ֣ק אֵלַ֔י וְשָׁמַעְתִּ֖י כִּֽי־חַנּ֥וּן אָֽנִי׃ (ס)

For that alone is his covering; it is his garment for his skin; in what shall he lie? If the borrower has to offer an essential object as collateral, clearly he does not have many items to give. In such a case, the indigent borrower will inevitably suffer. During the day he can make do with the garments he is wearing, but if at night he requires his other garment for a blanket and he does not have it, he will be unable to cover himself. It shall be that when he cries out to Me in distress, I will hear, as I am gracious. Although the lender has the right to take collateral, the borrower’s situation cries out for mercy. Consequently, the lender must return the collateral at night.

אֱלֹהִ֖ים לֹ֣א תְקַלֵּ֑ל וְנָשִׂ֥יא בְעַמְּךָ֖ לֹ֥א תָאֹֽר׃

You shall not curse judges, and a prince among your people you shall not imprecate. It is prohibited to curse anyone. Perhaps the Torah imposes an additional prohibition against cursing judges because it is tempting for one who loses a court case to curse the judge who ruled against him. Similarly, rulers are likely to become the targets of those who feel they have been mistreated by the establishment.

מְלֵאָתְךָ֥ וְדִמְעֲךָ֖ לֹ֣א תְאַחֵ֑ר בְּכ֥וֹר בָּנֶ֖יךָ תִּתֶּן־לִּֽי׃

The surfeit of your crops and the outpouring of your juices you shall not delay. This is referring to agricultural produce, both food and beverage, which must be given to God in the form of teruma and tithes. In addition to the basic requirement to separate tithes, this verse teaches that one must do so at the proper time. The firstborn of your sons you shall give to Me. As explained earlier, one does not actually give his firstborn son, but redeems him for money.

כֵּֽן־תַּעֲשֶׂ֥ה לְשֹׁרְךָ֖ לְצֹאנֶ֑ךָ שִׁבְעַ֤ת יָמִים֙ יִהְיֶ֣ה עִם־אִמּ֔וֹ בַּיּ֥וֹם הַשְּׁמִינִ֖י תִּתְּנוֹ־לִֽי׃

So you shall do to your cattle and to your flock, as the sanctity of the firstborn is not limited to people. However, in the case of an animal, seven days it shall be with its mother; on the eighth day, you shall give it to Me as an offering. One must leave a young calf or lamb with its mother for at least one week.

וְאַנְשֵׁי־קֹ֖דֶשׁ תִּהְי֣וּן לִ֑י וּבָשָׂ֨ר בַּשָּׂדֶ֤ה טְרֵפָה֙ לֹ֣א תֹאכֵ֔לוּ לַכֶּ֖לֶב תַּשְׁלִכ֥וּן אֹתֽוֹ׃ (ס)

You shall be holy people to Me; and one of the ramifications of this holy state is that you shall not eat meat of a mauled animal in the field that has been injured by a predator. However, you are permitted to derive other forms of benefit from the carcass, and therefore you shall cast it to the dog for it to eat.