There arehalakhotwith regard to valuations that are lenient and others that are stringent; and there are halakhotwith regard to an ancestral field that are lenient and others that are stringent; and there are halakhotwith regard to a forewarned ox that killed a Canaanite slave that are lenient and others that are stringent; and there are halakhotwith regard to a rapist, and a seducer, and a defamer that are lenient and others that are stringent.There arehalakhotwith regard to valuations that are lenient and others that are stringent; how so? Both in the case of one who took a vow of valuation to donate the fixed value of the most attractive among the Jewish people and in the case of one who took a vow of valuation to donate the fixed value of the most unsightly among the Jewish people, he gives the fixed payment of fifty sela, shekels, to the Temple treasury (see Leviticus 27:3). And if one said: It is incumbent upon me to donate the assessment of another to the Temple treasury, he gives the price for that person if sold as a slave, a sum that can be more or less than fifty shekels.
There are halakhotwith regard to an ancestral field that are lenient and others that are stringent. How so? Both one who consecrates an ancestral field in the low-quality sands of the areas surrounding the city and one who consecrates the high-quality orchards of Sebastia gives a redemption payment of fifty silver shekels for every area that he consecrated that is fit for sowing a kor of barley (Leviticus 27:16). And with regard to a purchased field that one consecrates, he gives its value as redemption, a sum that can be more or less than fifty shekels for every area required for sowing one kor of barley. Rabbi Eliezer says: With regard to both a purchased field and an ancestral field, one gives a redemption payment of fifty silver shekels for every area required for sowing a kor of barley that he consecrated. What, then, is the difference between an ancestral field and a purchased field? The difference is that in the case of an ancestral field one gives an additional payment of one-fifth, but in the case of a purchased field one does not give an additional payment of one-fifth.
There are halakhotwith regard to a forewarned ox that killed a Canaanite slave that are lenient and others that are stringent; how so? Both in the case of an ox that killed the most attractive among the slaves, whose value is great, and likewise in the case of one that killed the most unsightly among the slaves, whose value is minimal, its owner gives payment of thirty sela, the fine stated in the Torah (Exodus 21:32), to the owner of the slave. If the ox killed a freeman, its owner gives his price as payment to his heirs. This sum can be more or less than thirty shekels. If the ox injured this slave or that freeman, he gives payment of the full cost of the damage as compensation.
There are halakhotwith regard to a rapist and with regard to a seducer that are lenient and others that are stringent; how so? Both one who raped or seduced a young woman who is the most prominent in the priesthood and one who raped or seduced a young woman who is the lowliest among the Israelites gives the payment of fifty sela, the fine stated in the Torah (see Deuteronomy 22:29). And the payments for humiliation and for degradation resulting from being raped or seduced are assessed differentially; it is all based on the one who humiliates and the one who is humiliated.
There are halakhotwith regard to a defamer, who falsely claims that his bride was not a virgin, that are lenient and others that are stringent. How so? Both one who defamed a young woman who is the most prominent in the priesthood and one who defamed a young woman who is the lowliest among the Israelites gives payment of one hundred sela, the fine stated in the Torah (Deuteronomy 22:19). Based on the relative scope of the fines, with the defamer paying twice the sum of the rapist and the seducer, it is apparent that one who utters malicious speech with his mouth is a more severe transgressor than one who performs an action. And this is corroborated, as we found that the sentence imposed on our ancestors in the wilderness was sealed only due to the malicious speech disseminated by the spies, as it is stated at that time: “All those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet they have tried Me these ten times and have not listened to My voice” (Numbers 14:22).
יֵשׁ בָּעֲרָכִין לְהָקֵל וּלְהַחֲמִיר, בִּשְׂדֵה אֲחֻזָּה לְהָקֵל וּלְהַחֲמִיר, בְּשׁוֹר הַמּוּעָד שֶׁהֵמִית אֶת הָעֶבֶד לְהָקֵל וּלְהַחֲמִיר, בָּאוֹנֵס וּבַמְּפַתֶּה וּבַמּוֹצִיא שֵׁם רָע לְהָקֵל וּלְהַחֲמִיר. יֵשׁ בָּעֲרָכִין לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. אֶחָד שֶׁהֶעֱרִיךְ אֶת הַנָּאֶה שֶׁבְּיִשְׂרָאֵל וְאֶת הַכָּעוּר שֶׁבְּיִשְׂרָאֵל, נוֹתֵן חֲמִשִּׁים סָלַע. וְאִם אָמַר הֲרֵי דָמָיו עָלָי, נוֹתֵן אֶת שָׁוְיוֹ:
There are halakhot with regard to valuations that are lenient and others that are stringent; and there are halakhot with regard to an ancestral field that are lenient and others that are stringent; and there are halakhot with regard to a forewarned ox that killed a Canaanite slave that are lenient and others that are stringent; and there are halakhot with regard to a rapist, and a seducer, and a defamer that are lenient and others that are stringent. There are halakhot with regard to valuations that are lenient and others that are stringent; how so? Both in the case of one who took a vow of valuation to donate the fixed value of the most attractive among the Jewish people and in the case of one who took a vow of valuation to donate the fixed value of the most unsightly among the Jewish people, he gives the fixed payment of fifty sela, shekels, to the Temple treasury (see Leviticus 27:3). And if one said: It is incumbent upon me to donate the assessment of another to the Temple treasury, he gives the price for that person if sold as a slave, a sum that can be more or less than fifty shekels.
בִּשְׂדֵה אֲחֻזָּה לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. אֶחָד הַמַּקְדִּישׁ בְּחוֹלַת הַמָּחוֹז וְאֶחָד הַמַּקְדִּישׁ בְּפַרְדְּסוֹת סְבַּסְטִי, נוֹתֵן בְּזֶרַע חֹמֶר שְׂעֹרִים חֲמִשִּׁים שֶׁקֶל כֶּסֶף. וּבִשְׂדֵה מִקְנָה, נוֹתֵן אֶת שָׁוְיוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֶחָד שְׂדֵה אֲחֻזָּה וְאֶחָד שְׂדֵה מִקְנָה. מַה בֵּין שְׂדֵה אֲחֻזָּה לִשְׂדֵה מִקְנָה. אֶלָּא שֶׁבִּשְׂדֵה אֲחֻזָּה נוֹתֵן חֹמֶשׁ, וּבִשְׂדֵה מִקְנָה אֵינוֹ נוֹתֵן חֹמֶשׁ:
There are halakhot with regard to an ancestral field that are lenient and others that are stringent. How so? Both one who consecrates an ancestral field in the low-quality sands of the areas surrounding the city and one who consecrates the high-quality orchards of Sebastia gives a redemption payment of fifty silver shekels for every area that he consecrated that is fit for sowing a kor of barley (Leviticus 27:16). And with regard to a purchased field that one consecrates, he gives its value as redemption, a sum that can be more or less than fifty shekels for every area required for sowing one kor of barley. Rabbi Eliezer says: With regard to both a purchased field and an ancestral field, one gives a redemption payment of fifty silver shekels for every area required for sowing a kor of barley that he consecrated. What, then, is the difference between an ancestral field and a purchased field? The difference is that in the case of an ancestral field one gives an additional payment of one-fifth, but in the case of a purchased field one does not give an additional payment of one-fifth.
בְּשׁוֹר הַמּוּעָד שֶׁהֵמִית אֶת הָעֶבֶד לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. אֶחָד שֶׁהֵמִית אֶת הַנָּאֶה שֶׁבָּעֲבָדִים וְאֶת הַכָּעוּר שֶׁבָּעֲבָדִים, נוֹתֵן שְׁלשִׁים סֶלַע. הֵמִית בֶּן חוֹרִין, נוֹתֵן אֶת שָׁוְיוֹ. חָבַל בָּזֶה וּבָזֶה, מְשַׁלֵּם נֶזֶק שָׁלֵם:
There are halakhot with regard to a forewarned ox that killed a Canaanite slave that are lenient and others that are stringent; how so? Both in the case of an ox that killed the most attractive among the slaves, whose value is great, and likewise in the case of one that killed the most unsightly among the slaves, whose value is minimal, its owner gives payment of thirty sela, the fine stated in the Torah (Exodus 21:32), to the owner of the slave. If the ox killed a freeman, its owner gives his price as payment to his heirs. This sum can be more or less than thirty shekels. If the ox injured this slave or that freeman, he gives payment of the full cost of the damage as compensation.
בָּאוֹנֵס וּבַמְפַתֶּה לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. אֶחָד שֶׁאָנַס וּפִתָּה אֶת הַגְּדוֹלָה שֶׁבַּכְּהֻנָּה וְאֶת הַקְּטַנָּה שֶׁבְּיִשְׂרָאֵל, נוֹתֵן חֲמִשִּׁים סֶלַע. וְהַבּשֶׁת וְהַפְּגָם, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ:
There are halakhot with regard to a rapist and with regard to a seducer that are lenient and others that are stringent; how so? Both one who raped or seduced a young woman who is the most prominent in the priesthood and one who raped or seduced a young woman who is the lowliest among the Israelites gives the payment of fifty sela, the fine stated in the Torah (see Deuteronomy 22:29). And the payments for humiliation and for degradation resulting from being raped or seduced are assessed differentially; it is all based on the one who humiliates and the one who is humiliated.
בַּמּוֹצִיא שֵׁם רָע לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. אֶחָד שֶׁהוֹצִיא שֵׁם רַע עַל הַגְּדוֹלָה שֶׁבַּכְּהֻנָּה וְעַל הַקְּטַנָּה שֶׁבְּיִשְׂרָאֵל, נוֹתֵן מֵאָה סֶלַע. נִמְצָא הָאוֹמֵר בְּפִיו יָתֵר מִן הָעוֹשֶׂה מַעֲשֶׂה. שֶׁכֵּן מָצִינוּ, שֶׁלֹּא נֶחְתַּם גְּזַר דִּין עַל אֲבוֹתֵינוּ בַמִּדְבָּר אֶלָּא עַל לָשׁוֹן הָרַע, שֶׁנֶּאֱמַר (במדבר יד), וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי:
There are halakhot with regard to a defamer, who falsely claims that his bride was not a virgin, that are lenient and others that are stringent. How so? Both one who defamed a young woman who is the most prominent in the priesthood and one who defamed a young woman who is the lowliest among the Israelites gives payment of one hundred sela, the fine stated in the Torah (Deuteronomy 22:19). Based on the relative scope of the fines, with the defamer paying twice the sum of the rapist and the seducer, it is apparent that one who utters malicious speech with his mouth is a more severe transgressor than one who performs an action. And this is corroborated, as we found that the sentence imposed on our ancestors in the wilderness was sealed only due to the malicious speech disseminated by the spies, as it is stated at that time: “All those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet they have tried Me these ten times and have not listened to My voice” (Numbers 14:22).