Pisqa’ 22262H:233-234;JN2:130-131. 1. “When you see63Heb: tir’eh; root: r-‘-h.your rival’s ass crouching beneath its burden, and you refrain from aiding him— you must exert yourself to aid him” (Ex.23:5). Is it possible to say that the rule applies even if you are a full mil,64Roughly equivalent to 1200 yards.away? The Teaching states: “When you encounter65Heb: tifg`a; root: n-g-`, “to strike against.”your enemy’s ox or ass” (Ex.23:4). The verse specifies encounter— should I infer that the usual sense of the term is meant? The Teaching states: “When you see” (Ex.23:5)— [suggesting a distant sighting]. So, how do we understand this? Sages defined the distance as a ris66Roughly 150 yards.— equivalent to one-seventh of a mil and then some.67//T. BM.2:25. [One can “see” the animal from the distance of a ris; an “encounter” requires only a few cubits].68// Mechilta Ishmael, kaspa’, 20.
2. “When you encounter your enemy’s ox or ass gone astray, make every effort to return him” (Ex.23:4). We turn out to learn about transgressing both a prescriptive commandment and a proscriptive commandment.
“You must exert yourself to aid him” (Ex.23:5)— [The prescription is to] help unburden the ass. “You shall not see your brother’s ass fallen in the road, while you ignore him. You must labor to get him on his feet” (Dt.22:4)— [The proscription is against] over-loading the beast: Words of R. Judah b. Bethyra.69F:255. n.3, observes that this unit is based upon Ex. 23:5 and is closely paralleled in Mechilta-Ishmael. In his view, the passage, which is also unattested in many versions of Sifre, is foreign to the original work.
“You shall not see your brother’s ox” (Dt.22:1)— this is a proscriptive commandment. Yet, elsewhere He states: “When you encounter your enemy’s ox or ass” (Ex.23:4)— This is a prescriptive commandment.
“Your brother’s ox” (Dt.22:1)— I might infer only that the rule applies to your brother’s ox! On what basis to I include even your enemy’s ox? The Teaching states: “Your enemy’s ox” (Ex.23:4)— [help the animal] no matter who owns it! If so, why does it specify “your brother?” Actually, it teaches that the point of the Torah is to defeat the rebellious urge [which can even challenge brotherly love]!70So, too, Pisqa’ 225.1.
3. “Or his sheep driven off” (Dt.22:1)— however they might have been scattered. On this basis you can teach: How is a lost object defined? If he found an ass or a cow grazing in a path, that’s no lost object! But an ass with its burden in disaray, or a cow running through a vineyard— Now, that’s a lost object!71=M. BM.2:9.
4. “While you turn a blind eye to them” (Dt.22:1)— sometimes you do turn a blind eye, and sometimes you don’t turn a blind eye.72Cf. Mechilta Ishmael, kaspa’, 20. For example? If the passer-by was a Priest and the cow was in a graveyard [which Priests may not enter, lest they contract the uncleanness of corpses]; or, if the passer-by was old, and chasing cows is beneath his dignity; or, if the cost to the passer-by [of retrieval] is greater than [the value of the cow] to its owner— [in all these cases,] the passer-by is exempt from the rule. This is why the verse states: “You turn a blind eye to them” (Dt.22:1)— sometimes you turn a blind eye, and sometimes you don’t turn a blind eye, [one’s obligation depends upon the facts of the case].73Cf. Mechilta Ishmael, kaspa’, 20 and Pisqa’ 225.3.
5. “Make every effort to return them” (Dt.22:1). If he returned the sheep, and she escaped; he returned her again, and again she escaped —even five times!— he is obliged to return her, for it is said: “Make every effort to return them to your brother” (Dt.22:1)— [including multiple efforts].74=M. BM.2:9. Now, if he returned her to a spot where others could look after her, he needn’t attend her needs any further. But, if she was stolen or lost under his care, he would be obliged to replace her. In fact, the passer-by is obliged to replace the [lost] beast until she actually enters her owner’s property,75//T. BM. 2:23. as it is said: “Make every effort to return them” (Dt.22:1)— [until they have in fact been successfully returned].
(שמות כג ה) ״כִּי תִרְאֶה״, יָכוֹל אֲפִלּוּ רָחוֹק מִמֶּנּוּ מְלֹא מִיל? תַּלְמוּד לוֹמַר (שמות כג ד): ״כִּי תִפְגַּע״. אִי ״כִּי תִפְגַּע״, שׁוֹמֵעַ אֲנִי כְּמַשְׁמָעוֹ? תַּלְמוּד לוֹמַר: ״כִּי תִרְאֶה״. הָא כֵּיצַד? שִׁעֲרוּ חֲכָמִים אֶחָד מִשִּׁבְעָה וּמֶחֱצָה בַּמִּיל, שֶׁהוּא רִיס.
Pisqa’ 22262H:233-234;JN2:130-131.
1. “When you see63Heb: tir’eh; root: r-‘-h. your rival’s ass crouching beneath its burden,
and you refrain from aiding him—
you must exert yourself to aid him” (Ex.23:5).
Is it possible to say that
the rule applies even if you are a full mil,64Roughly equivalent to 1200 yards. away?
The Teaching states:
“When you encounter65Heb: tifg`a; root: n-g-`, “to strike against.” your enemy’s ox or ass” (Ex.23:4).
The verse specifies encounter—
should I infer that
the usual sense of the term is meant?
The Teaching states:
“When you see” (Ex.23:5)—
[suggesting a distant sighting].
So, how do we understand this?
Sages defined the distance as a ris66Roughly 150 yards.—
equivalent to one-seventh of a mil
and then some.67//T. BM.2:25.
[One can “see” the animal from the distance of a ris; an “encounter”
requires only a few cubits].68// Mechilta Ishmael, kaspa’, 20.
[״וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ״,] נִמְצֵינוּ לְמֵדִים שֶׁהוּא עוֹבֵר עַל מִצְוַת עֲשֵׂה וְעַל מִצְוַת לֹא תַעֲשֶׂה.
2. “When you encounter your enemy’s ox or ass gone astray,
make every effort to return him” (Ex.23:4).
We turn out to learn about transgressing both
a prescriptive commandment and a proscriptive commandment.
עָזוֹב תַּעֲזֹב עִמּוֹ – זוֹ פְּרִיקָה; הָקֵם תָּקִים עִמּוֹ – זוֹ טְעִינָה, דִּבְרֵי רַבִּי יְהוּדָה בֶן בְּתֵירָה.
“You must exert yourself to aid him” (Ex.23:5)—
[The prescription is to] help unburden the ass.
“You shall not see your brother’s ass fallen in the road, while you ignore him.
You must labor to get him on his feet” (Dt.22:4)—
[The proscription is against] over-loading the beast:
Words of R. Judah b. Bethyra.69F:255. n.3, observes that this unit is based upon Ex. 23:5 and is closely paralleled in Mechilta-Ishmael. In his view, the passage, which is also unattested in many versions of Sifre, is foreign to the original work.
(דברים כב א) לֹא תִרְאֶה אֶת שׁוֹר אָחִיךָ – מִצְוַת לֹא תַעֲשֶׂה, וּלְהַלָּן הוּא אוֹמֵר (שמות כג ד) ״כִּי תִפְגַּע״ – מִצְוַת עֲשֵׂה.
“You shall not see your brother’s ox” (Dt.22:1)—
this is a proscriptive commandment.
Yet, elsewhere He states:
“When you encounter your enemy’s ox or ass” (Ex.23:4)—
This is a prescriptive commandment.
שׁוֹר אָחִיךָ, אֵין לִי אֶלָּא שׁוֹר אָחִיךָ; שׁוֹר אוֹיִבְךָ מִנַּיִן? תַּלְמוּד לוֹמַר (שמות כג ד): ״אוֹיִבְךָ״, מִכָּל מָקוֹם. אִם כֵּן לָמָּה נֶאֱמַר אָחִיךָ? אֶלָּא מְלַמֵּד שֶׁלֹּא דִבְּרָה תוֹרָה אֶלָּא כְּנֶגֶד הַיֵּצֶר.
“Your brother’s ox” (Dt.22:1)—
I might infer only that
the rule applies to your brother’s ox!
On what basis to I include
even your enemy’s ox?
The Teaching states:
“Your enemy’s ox” (Ex.23:4)—
[help the animal] no matter who owns it!
If so, why does it specify “your brother?”
Actually, it teaches that
the point of the Torah is
to defeat the rebellious urge
[which can even challenge brotherly love]!70So, too, Pisqa’ 225.1.
אוֹ אֶת שֵׂיוֹ נִדָּחִים – כְּדֶרֶךְ הַדָּחָתָם. מִכָּן אַתָּה אוֹמֵר (ב״מ פ״ב מ״ט): אֵיזוֹ הִיא אֲבֵדָה? מָצָא חֲמוֹר אוֹ פָּרָה רוֹעִים בַּדֶּרֶךְ – אֵין זוֹ אֲבֵדָה. חֲמוֹר וְכֵלָיו הֲפוּכִים, פָּרָה וְרָצָה בֵּין הַכְּרָמִים – הֲרֵי זוֹ אֲבֵדָה.
3. “Or his sheep driven off” (Dt.22:1)—
however they might have been scattered.
On this basis you can teach:
How is a lost object defined?
If he found an ass or a cow
grazing in a path, that’s no lost object!
But an ass with its burden in disaray,
or a cow running through a vineyard—
Now, that’s a lost object! 71=M. BM.2:9.
וְהִתְעַלַּמְתָּ מֵהֶם – פְּעָמִים שֶׁאַתָּה מִתְעַלֵּם וּפְעָמִים שֶׁאֵין אַתָּה מִתְעַלֵּם. כֵּיצַד? הָיָה כֹהֵן – וְהִיא בְּבֵית הַקְּבָרוֹת, אוֹ שֶׁהָיָה זָקֵן – וְאֵינָהּ לְפִי כְבוֹדוֹ, אוֹ שֶׁהָיְתָה שֶׁלּוֹ מְרֻבָּה מִשֶּׁל חֲבֵרוֹ – פָּטוּר! לְכָךְ נֶאֱמַר: וְהִתְעַלַּמְתָּ – פְּעָמִים שֶׁאַתָּה מִתְעַלֵּם וּפְעָמִים שֶׁאֵין אַתָּה מִתְעַלֵּם.
4. “While you turn a blind eye to them” (Dt.22:1)—
sometimes you do turn a blind eye,
and sometimes you don’t turn a blind eye.72Cf. Mechilta Ishmael, kaspa’, 20.
For example?
If the passer-by was a Priest
and the cow was in a graveyard
[which Priests may not enter, lest they contract
the uncleanness of corpses];
or, if the passer-by was old,
and chasing cows is beneath his dignity;
or, if the cost to the passer-by [of retrieval] is greater than
[the value of the cow] to its owner—
[in all these cases,] the passer-by
is exempt from the rule.
This is why the verse states:
“You turn a blind eye to them” (Dt.22:1)—
sometimes you turn a blind eye,
and sometimes you don’t turn a blind eye,
[one’s obligation depends upon the facts of the case].73Cf. Mechilta Ishmael, kaspa’, 20 and Pisqa’ 225.3.
הָשֵׁב תְּשִׁיבֵם, הֶחֱזִירָהּ וּבָרְחָה הֶחֱזִירָהּ וּבָרְחָה, אֲפִלּוּ חָמֵשׁ פְּעָמִים – חַיָּב, שֶׁנֶּאֱמַר: הָשֵׁב תְּשִׁיבֵם; הֶחֱזִירָהּ לְמָקוֹם שֶׁרָאוּהָ אֲחֵרִים, לֹא יִטַּפְּלוּ בָהּ. נִגְנְבָה אוֹ אָבְדָה – חַיָּב בְּאַחֲרָיוּתָהּ. לְעוֹלָם חַיָּב בְּאַחֲרָיוּתָהּ, עַד שֶׁיַּכְנִיסֶנָּה לִרְשׁוּתוֹ, שֶׁנֶּאֱמַר: הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ.
5. “Make every effort to return them” (Dt.22:1).
If he returned the sheep, and she escaped;
he returned her again, and again she escaped
—even five times!—
he is obliged to return her,
for it is said:
“Make every effort to return them to your brother” (Dt.22:1)—
[including multiple efforts].74=M. BM.2:9.
Now, if he returned her to a spot where
others could look after her,
he needn’t attend her needs any further.
But, if she was stolen
or lost under his care,
he would be obliged to replace her.
In fact, the passer-by is obliged
to replace the [lost] beast until she
actually enters her owner’s property, 75//T. BM. 2:23.
as it is said:
“Make every effort to return them” (Dt.22:1)—
[until they have in fact been successfully returned].