Chapter 12י״ב
1 א

אֵין מְגַלְּחִין פַּאֲתֵי הָרֹאשׁ כְּמוֹ שֶׁהָיוּ עוֹשִׂין עוֹבְדֵי כּוֹכָבִים שֶׁנֶּאֱמַר (ויקרא יט כז) "לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם". וְחַיָּב עַל כָּל פֵּאָה וּפֵאָה. לְפִיכָךְ הַמְגַלֵּחַ שְׁנֵי צְדָעָיו אֲפִלּוּ בְּבַת אַחַת וְהַתְרָאָה אַחַת לוֹקֶה שְׁתַּיִם. אֶחָד הַמְגַלֵּחַ הַפֵּאוֹת בִּלְבַד וּמֵנִיחַ שֵׂעָר כָּל הָרֹאשׁ וְאֶחָד הַמְגַלֵּחַ כָּל הָרֹאשׁ כְּאֶחָד לוֹקֶה הוֹאִיל וְגִלַּח הַפֵּאוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאִישׁ הַמְגַלֵּחַ אֲבָל אִישׁ הַמִּתְגַּלֵּחַ אֵינוֹ לוֹקֶה אֶלָּא אִם כֵּן סִיֵּעַ לַמְגַלֵּחַ. וְהַמְגַלֵּחַ אֶת הַקָּטָן לוֹקֶה:

It is forbidden to round the corners of the head, as the idolaters used to do, even as it is said: "Ye shall not round the corners of your head" (Lev. 19.27). Guilt is attached to the rounding of each corner; therefore, if one shaves the corners of both sides of his head even at one time, and after only one warning, is striped twice. Regardless of whether one shaves the corners and leaves the hair of the whole head, or whether he shaves the hair of the entire head at one time, he is striped, seeing that he shaved the corners. That is saying concerning the male barber, but the male who is shaved is not striped unless he aided the barber. One who rounds the corners of an infant is striped.2Nazir, 57b–58a; Makkot, 20b. C.

2 ב

הָאִשָּׁה שֶׁגִּלְּחָה פְּאַת רֹאשׁ הָאִישׁ אוֹ שֶׁנִּתְגַלְּחָה פְּטוּרָה שֶׁנֶּאֱמַר (ויקרא יט כז) "לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם" (ויקרא יט כז) "וְלֹא תַשְׁחִית פְּאַת זְקָנֶךָ" כָּל שֶׁיֶּשְׁנוֹ בְּבַל תַּשְׁחִית יֶשְׁנוֹ בְּבַל תַּקִּיף, וְאִשָּׁה שֶׁאֵינָהּ בְּבַל תַּשְׁחִית לְפִי שֶׁאֵין לָהּ זָקָן אֵינָהּ בְּבַל תַּקִּיף. לְפִיכָךְ הָעֲבָדִים הוֹאִיל וְיֵשׁ לָהֶם זָקָן אֲסוּרִין בְּהַקָּפָה:

A woman barber who shaved the corners of the head of a man, or had her own corners rounded is not guilty, for it is said: "Ye shall not round the corners of your head, neither shalt thou destroy the corners of thy beard" (Ibid.)—whosoever is concerned with regard to destroying the beard is also concerned with rounding of the corners, but a woman not being concerned with regard to destroying, having no beard, is, therefore, not concerned with regard to rounding the corners. Wherefor, servants because they have a beard, are forbidden to round.3Kiddushin, 35b. C.

3 ג

כָּל מִצְוֹת לֹא תַּעֲשֶׂה שֶׁבַּתּוֹרָה אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִים חוּץ מִ"בַּל תַּשְׁחִית" וּ"בַל תַּקִּיף" וּ"בַל יִטָּמֵא כֹּהֵן לַמֵּתִים" (משנה קידושין א ז). וְכָל מִצְוַת עֲשֵׂה שֶׁהִיא מִזְּמַן לִזְמַן וְאֵינָהּ תְּדִירָה נָשִׁים פְּטוּרוֹת חוּץ מִקִּדּוּשׁ הַיּוֹם וַאֲכִילַת מַצָּה בְּלֵילֵי הַפֶּסַח וַאֲכִילַת הַפֶּסַח וּשְׁחִיטָתוֹ וְהַקְהֵל וְשִׂמְחָה שֶׁהַנָּשִׁים חַיָּבוֹת:

Both men and woman are obliged to observe all of the prohibitive commandments in the Torah, save destroying a beard, rounding the corners of the head, and a priest's contamination for the dead which refer only to men; and, pertaining to mandatory commandments, every such commandment the performance of which takes place only at stated times, and not continuously women are exempted, save the sanctification of the Sabbath day with words of prayer, eating of Mazzah on the first (two) night(s) of Passover, the eating of the Paschal lamb, its slaughter, to be present when all Israel assemble once in seven years, and rejoicing on the festivals wherein women's participation is obligatory.4Kiddushin, 29a; Ibid. 31a; Berakot, 20b; Pesahim, 87a. C. G.

4 ד

טֻמְטוּם וְאַנְדְּרוֹגִינוּס הֲרֵי הֵן סָפֵק, נוֹתְנִין עֲלֵיהֶן חֻמְרֵי הָאִישׁ וְחֻמְרֵי הָאִשָּׁה בְּכָל מָקוֹם וְחַיָּבִים בַּכּל. וְאִם עָבְרוּ אֵינָם לוֹקִין:

A gynander and androgyne, beings of doubtful sex, have the major responsibilities of both, men and women, of all commandments and are obliged to observe them all; nevertheless, if they violate any of them no stripes are inflicted.5Tosefta, Bikkurim, Chapter 2. C. G.

5 ה

אַף עַל פִּי שֶׁהָאִשָּׁה מֻתֶּרֶת לְגַלֵּחַ פְּאַת רֹאשָׁהּ הֲרֵי הִיא אֲסוּרָה לְגַלֵּחַ פְּאַת רֹאשׁ הָאִישׁ. וַאֲפִלּוּ קָטָן אָסוּר לָהּ לְגַלֵּחַ לוֹ פֵּאָה:

Although a woman may round the corners of her own head, she is forbidden to shave the corners of a man's head, even that of a minor.7See Nazir, 57b. G.

6 ו

וּפֵאָה זוֹ שֶׁמַּנִּיחִים בַּצְּדָעִים לֹא נָתְנוּ בּוֹ חֲכָמִים שִׁעוּר וְשָׁמַעְנוּ מִזְּקֵנֵינוּ שֶׁאֵינוֹ מַנִּיחַ פָּחוֹת מֵאַרְבָּעִים שְׂעָרוֹת. וּמֻתָּר לְלַקֵּט הַפֵּאוֹת בְּמִסְפָּרַיִם לֹא נֶאֱסַר אֶלָּא הַשְׁחָתָה בְּתַעַר:

For this lock, which must be left at the corners of the head, the scholars designated no particular size, but we did hear from our elders that one should not leave less than forty (four) hairs. It is permitted, however, to clip the corners with a pair of scissors, for the prohibitive commandment applies only against destroying it with a razor.8Makkot, 20a. C.

7 ז

דֶּרֶךְ כֹּהֲנֵי עוֹבְדֵי כּוֹכָבִים הָיָה לְהַשְׁחִית זְקָנָם. לְפִיכָךְ אָסְרָה תּוֹרָה לְהַשְׁחִית הַזָּקָן. וְחָמֵשׁ פֵּאוֹת יֵשׁ בּוֹ. לְחִי הָעֶלְיוֹן וּלְחִי הַתַּחְתּוֹן מִיָּמִין וְכֵן מִשְּׂמֹאל וְשִׁבּלֶת הַזָּקָן. וְלוֹקֶה עַל כָּל פֵּאָה וּפֵאָה. וְאִם נְטָלָן כֻּלָּן כְּאַחַת לוֹקֶה חָמֵשׁ. וְאֵינוֹ חַיָּב עַד שֶׁיְּגַלְּחֶנּוּ בְּתַעַר שֶׁנֶּאֱמַר (ויקרא יט כז) "וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ" גִּלּוּחַ שֶׁיֵּשׁ בּוֹ הַשְׁחָתָה. לְפִיכָךְ אִם גִּלֵּחַ זְקָנוֹ בְּמִסְפָּרַיִם פָּטוּר. וְאֵין הַמִּתְגַּלֵּחַ לוֹקֶה עַד שֶׁיְּסַיֵּעַ. וְאִשָּׁה מֻתֶּרֶת לְהַשְׁחִית זְקָנָהּ אִם יֵשׁ לָהּ שֵׂעָר בַּזָּקָן. וְאִם הִשְׁחִיתָה זְקַן הָאִישׁ פְּטוּרָה:

It was the custom of the idolatrous priests to destroy their beards, because of this the Torah disallowed to destroy the beard. There are five corners (locks) in the beard: (1) upper cheek, (2) lower cheek on the right side; (3) upper and (4) lower cheeks on the left side, and (5) the stem of the beard. For destroying each and every one of the corners, the punishment is lashes; thus if he destroyed all of them at one time he is lashed five times. No guilt is carried with respect thereto unless he destroyed it with a razor, even as it is said: "Neither shalt thou destroy the corners of thy beard. Therefore if one should mar his beard with a pair of scissors he is not guilty. The one who is shaved is not guilty unless he assisted in the work. A woman is permitted to destroy her beard, if she has a growth of hair on her chin. If she shaved the beard of a man, she is not guilty.9Ibid. Sifre, Lev. Ch. 6; Nazir, 59a. C. G.

8 ח

הַשָּׂפָה מֻתָּר לְגַלְּחוֹ בְּתַעַר וְהוּא הַשֵּׂעָר שֶׁעַל גַּב הַשָּׂפָה הָעֶלְיוֹנָה וְכֵן הַשֵּׂעָר הַמְדֻלְדָּל מִן הַשָּׂפָה הַתַּחְתּוֹנָה. וְאַף עַל פִּי שֶׁהוּא מֻתָּר לֹא נָהֲגוּ יִשְׂרָאֵל לְהַשְׁחִיתוֹ אֶלָּא יְגַלֵּחַ קְצָתוֹ עַד שֶׁלֹּא יְעַכֵּב אֲכִילָה וּשְׁתִיָּה:

It is permitted to shave the mustache, that is the hair on the upper lip; likewise the hanging hair off the lower lip; nevertheless, it is not the custom of Israel to shave it, but to trim its ends so as not to inconvenience eating or drinking.10Ibid. G.

9 ט

הַעֲבָרַת הַשֵּׂעָר מִשְּׁאָר הַגּוּף כְּגוֹן בֵּית הַשֶּׁחִי וּבֵית הָעֶרְוָה אֵינוֹ אָסוּר מִן הַתּוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים וְהַמַּעֲבִירוֹ מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּמָקוֹם שֶׁאֵין מַעֲבִירִין אוֹתוֹ אֶלָּא נָשִׁים כְּדֵי שֶׁלֹּא יְתַקֵּן עַצְמוֹ תִּקּוּן נָשִׁים. אֲבָל בְּמָקוֹם שֶׁמַּעֲבִירִין הַשֵּׂעָר הַנָּשִׁים וַאֲנָשִׁים אִם הֶעֱבִיר אֵין מַכִּין אוֹתוֹ. וּמֻתָּר לְהַעֲבִיר שְׂעַר שְׁאָר אֵיבָרִים בְּמִסְפָּרַיִם בְּכָל מָקוֹם:

The removal of hair from other parts of the body, as from beneath the arms and organic region, is not forbidden by the Torah but by edicta of the Scribes, and the one who mars it is punished after the manner of a rebel. That is saying concerning a district where only women are practicing it, to prevent men from imitating the practice of women; but in a district where both men and women resort to the practice, no punishment is meted out to men therefor. It is permitted to remove the hair with a pair of scissors from all other limbs.11Ibid. C.

10 י

לֹא תַּעֲדֶה אִשָּׁה עֲדִי הָאִישׁ כְּגוֹן שֶׁתָּשִׂים בְּרֹאשָׁהּ מִצְנֶפֶת אוֹ כּוֹבַע אוֹ תִּלְבַּשׁ שִׁרְיוֹן וְכַיּוֹצֵא בּוֹ אוֹ שֶׁתְּגַלֵּחַ רֹאשָׁהּ כְּאִישׁ. וְלֹא יַעֲדֶה אִישׁ עֲדִי אִשָּׁה כְּגוֹן שֶׁיִּלְבַּשׁ בִּגְדֵי צִבְעוֹנִין וַחֲלִי זָהָב בְּמָקוֹם שֶׁאֵין לוֹבְשִׁין אוֹתָן הַכֵּלִים וְאֵין מְשִׂימִים אוֹתוֹ הַחֲלִי אֶלָּא נָשִׁים הַכּל כְּמִנְהַג הַמְּדִינָה. אִישׁ שֶׁעָדָה עֲדִי אִשָּׁה וְאִשָּׁה שֶׁעָדְתָה עֲדִי אִישׁ לוֹקִין. הַמְלַקֵּט שְׂעָרוֹת לְבָנוֹת מִתּוֹךְ הַשְּׁחוֹרוֹת מֵרֹאשׁוֹ אוֹ מִזְּקָנוֹ מִשֶּׁיְּלַקֵּט שַׂעֲרָה אַחַת לוֹקֶה מִפְּנֵי שֶׁעָדָה עֲדִי אִשָּׁה. וְכֵן אִם צָבַע שְׂעָרוֹ שָׁחוֹר מִשֶּׁיִּצְבַּע שֵׂעָר לְבָנָה אַחַת לוֹקֶה. טֻמְטוּם וְאַנְדְּרוֹגִינוּס אֵינוֹ עוֹטֵף כְּאִשָּׁה וְלֹא מְגַלֵּחַ רֹאשׁוֹ כְּאִישׁ וְאִם עָשָׂה כֵּן אֵינוֹ לוֹקֶה:

A women shall not adorn herself with man's adornment, such as a mitre, or a helmet, or a coat of armor, and the like, or cut the hair of her head man-fashion; neither shall a man adorn himself with the adornment of a women, for instance to wear loud-colored garments or golden ornaments in a territory where such clothes are not in style for men to wear or where such ornaments are not put on by any save women, all depending on the custom of the land. A man who adorned himself with woman's ornaments, or a woman who adorned herself with man's ornaments, are striped. One who picks white hairs from his head or beard, after he had picked the first hair thereof is guilty and is striped, because he adorned himself with woman's ornaments. Likewise if he dyed his hair black, after he had dyed the first white hair he is guilty and is striped. A gynander, or androgyne is forbidden to either wrap his head like a woman or shave it man-fashion; but if he did either of the two he is not striped.13Nazir, 59a; Makkot, 20a; Shabbat, 94b; Tosefta, Bikkurim, Chapter, 2. C. G.

11 יא

כְּתֹבֶת קַעֲקַע הָאֲמוּרָה בַּתּוֹרָה הוּא שֶׁיִּשְׂרֹט עַל בְּשָׂרוֹ וִימַלֵּא מְקוֹם הַשְּׂרִיטָה כָּחל אוֹ דְּיוֹ אוֹ שְׁאָר צִבְעוֹנִים הָרוֹשְׁמִים. וְזֶה הָיָה מִנְהַג הָעַכּוּ''ם שֶׁרוֹשְׁמִין עַצְמָן לַעֲבוֹדַת כּוֹכָבִים כְּלוֹמַר שֶׁהוּא עֶבֶד מָכוּר לָהּ וּמֻרְשָׁם לַעֲבוֹדָתָהּ. וּמֵעֵת שֶׁיִּרְשֹׁם בְּאֶחָד מִדְּבָרִים הָרוֹשְׁמִין אַחַר שֶׁיִּשְׂרֹט בְּאֵי זֶה מָקוֹם מִן הַגּוּף בֵּין אִישׁ בֵּין אִשָּׁה לוֹקֶה. כָּתַב וְלֹא רָשַׁם בְּצֶבַע אוֹ שֶׁרָשַׁם בְּצֶבַע וְלֹא כָּתַב בִּשְׂרִיטָה פָּטוּר עַד שֶׁיִּכְתֹּב וִיקַעֲקֵעַ שֶׁנֶּאֱמַר (ויקרא יט כח) "וּכְתֹבֶת קַעֲקַע". בַּמֶּה דְּבָרִים אֲמוּרִים בְּכוֹתֵב אֲבָל זֶה שֶׁכָּתְבוּ בִּבְשָׂרוֹ וְקִעְקְעוּ בּוֹ אֵינוֹ חַיָּב אֶלָּא אִם כֵּן סִיֵּעַ כְּדֵי שֶׁיַּעֲשֶׂה מַעֲשֶׂה. אֲבָל אִם לֹא עָשָׂה כְּלוּם אֵינוֹ לוֹקֶה:

The etched-in writing against which it is spoken of in the Torah is, not to make an incision in one's flesh and fill in the incision with paint, or ink, or any other dyes which enface. This was an idolatrous custom, to make themselves to idolatry, proclamatory that every one of them is a sold slave to it, and indentured in its service. And, from the moment one will enface with any kind of dye which enfaces, after making an incision in any place of the body, whether it be done by man or by woman, he or she, is striped. If one wrote but did not enface with dye, or if he did enface with dye but did not write in the incision, he is not guilty; for he must do both, write by incision and etch-in with dye, even as it is said: "And any etched-in writing shall you not fix on yourselves" (Lev. 19. 28). This is to say against the one who does the writing, but he who upon whose flesh the etched-in writing was done is not guilty save if he assisted in a manner to constitute it an overt act; but if he contributed nothing to the work itself he is not striped.14Makkot, 21b; Sifre, Lev. Ch. 19. C. G.

12 יב

הַשּׂוֹרֵט שְׂרִיטָה אַחַת עַל הַמֵּת לוֹקֶה שֶׁנֶּאֱמַר (ויקרא יט כח) "וְשֶׂרֶט לָנֶפֶשׁ לֹא תִתְּנוּ בִּבְשַׂרְכֶם". אֶחָד כֹּהֵן וְאֶחָד יִשְׂרָאֵל. שָׂרַט שְׂרִיטָה אַחַת עַל חָמֵשׁ מֵתִים אוֹ חָמֵשׁ שְׂרִיטוֹת עַל מֵת אֶחָד לוֹקֶה חָמֵשׁ. וְהוּא שֶׁהִתְרוּ בּוֹ עַל כָּל אַחַת וְאַחַת:

One who makes a single incision in his flesh for the dead is striped, for it is said: "And for the dead shall ye not make any incision in your flesh" (Ibid.), regardless of whether a priest or lay-Israelite does it. If one made a single incision for five dead people, or five incisions for a single dead person, he is striped five times, provided warning was given him in each instance.15Kiddushin, 37b; Makkot, 20a. C.

13 יג

גְּדִידָה וּשְׂרִיטָה אַחַת הִיא. וּכְשֵׁם שֶׁהָיוּ הָעַכּוּ''ם שׂוֹרְטִים בִּבְשָׂרָם עַל מֵתֵיהֶם מִפְּנֵי הַצַּעַר כָּךְ הָיוּ חוֹבְלִין בְּעַצְמָם לַעֲבוֹדַת כּוֹכָבִים שֶׁנֶּאֱמַר (מלכים א יח כח) "וַיִּתְגֹּדְדוּ כְּמִשְׁפָּטָם". גַּם זֶה אָסְרָה תּוֹרָה שֶׁנֶּאֱמַר (דברים יד א) "לֹא תִתְגֹּדְדוּ". אֶלָּא שֶׁעַל מֵת בֵּין שָׂרַט בְּיָדוֹ בֵּין שָׂרַט בִּכְלִי לוֹקֶה. לַעֲבוֹדַת כּוֹכָבִים בִּכְלִי חַיָּב מַלְקוֹת בְּיָדוֹ פָּטוּר:

Cut-making and incision on one's flesh over the dead are identical idolatrous practices, for the idolaters, even as they made incisions on their flesh over the dead because of their sorrow so did they wound themselves in their frenzy for their dieties, as it said: "And cut themselves after their custom with knives and spears" (I. Kings, 18.28). Even this was forbidden by the Torah, for it is said: "Ye shall not cut yourselves" (Deut. 14.1), with this distinction, however, if it be over the dead there is no difference whether he made the incision by hand or by instrument he is striped, but if it be for idolatry, with an instrument he is guilty and is striped, but by hand he is not guilty.16Ibid. 21a. C.

14 יד

וּבִכְלַל אַזְהָרָה זֶה שֶׁלֹּא יִהְיוּ שְׁנֵי בָּתֵּי דִּינִין בְּעִיר אַחַת זֶה נוֹהֵג כְּמִנְהָג זֶה וְזֶה נוֹהֵג כְּמִנְהָג אַחֵר. שֶׁדָּבָר זֶה גּוֹרֵם לְמַחֲלוֹקוֹת גְּדוֹלוֹת שֶׁנֶּאֱמַר (דברים יד א) "לֹא תִתְגֹּדְדוּ" לֹא תֵּעָשׂוּ אֲגֻדּוֹת אֲגֻדּוֹת:

Included in this prohibitive commandment is also a warning that there shall not be two tribunals in one city, one following one set of customs and the other following another set of customs, for such practice causes great divisions, even as it is said: "Ye shall not cut (divide) yourselves" (Ibid.), ye shall not multiply divisions.17Yebamot, 13b. C.

15 טו

הַקֹּרֵחַ קָרְחָה עַל הַמֵּת לוֹקֶה שֶׁנֶּאֱמַר (דברים יד א) "וְלֹא תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת". אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֵן שֶׁשָּׂרַט עַל הַמֵּת אֵינוֹ לוֹקֶה אֶלָּא אַחַת. הַקֹּרֵחַ אַרְבַּע אוֹ חָמֵשׁ קָרְחוֹת עַל מֵת אֶחָד לוֹקֶה כְּמִנְיַן הַקָּרְחוֹת וְהוּא שֶׁהִתְרוּ בּוֹ עַל כָּל קָרְחָה וְקָרְחָה. אֶחָד הַקֹּרֵחַ בְּיָדוֹ אוֹ בְּסַם אוֹ הִטְבִּיל אֶצְבְּעוֹתָיו בְּסַם וְהִנִּיחָם בַּחֲמִשָּׁה מְקוֹמוֹת בְּרֹאשׁוֹ בְּבַת אַחַת הוֹאִיל וְקָרַח חָמֵשׁ קָרְחוֹת אַף עַל פִּי שֶׁהִיא הַתְרָאָה אַחַת לוֹקֶה חָמֵשׁ שֶׁהֲרֵי כֻּלָּן בָּאִין כְּאַחַת. וְחַיָּב עַל כָּל הָרֹאשׁ כְּבֵין הָעֵינַיִם שֶׁנֶּאֱמַר (ויקרא כא ה) "לֹא יִקְרְחוּ קָרְחָה בְּרֹאשָׁם". וְכַמָּה שִׁעוּר הַקָּרְחָה כְּדֵי שֶׁיֵּרָאֶה מֵרֹאשׁוֹ כִּגְרִיס פָּנוּי בְּלִי שֵׂעָר:

One who makes himself bald between his eyes for the dead, is striped, for it is said: "Nor make any baldness between your eyes for the dead" (Ibid.). Whether one is a lay-Israelite or a priest if either made himself bald between his eyes over the dead he is striped only once. One who makes himself four or five bald spots over one dead person, is striped according to the number of bald spots he made, provided he received warning before he made9 each one of the bald spots. Whether one makes the baldness by hand, or by poison, or whether he dipped his fingers in poison and put them all at one time in five places of his head, seeing that he made five bald spots, although he had but one warning, he is striped, five times, because they all were made simultaneously. One is as guilty in making baldness anywhere on his head as he is when he makes it between his eyes, even as it is said: "They shall not make any baldness upon their head" (Lev. 21.4). What size must the baldness be? So as to make a bald spot, bare without hair, as big as a split grain.18Kiddushin, 36b; Makkot, 20b–21a. C.

16 טז

הַקֹּרֵחַ רֹאשׁוֹ אוֹ הַשּׂוֹרֵט בִּבְשָׂרוֹ עַל בֵּיתוֹ שֶׁנָּפַל וְעַל סְפִינָתוֹ שֶׁנִּטְבְּעָה בַּיָּם פָּטוּר וְאֵינוֹ לוֹקֶה אֶלָּא עַל הַמֵּת בִּלְבַד אוֹ הַשּׂוֹרֵט לַעֲבוֹדַת כּוֹכָבִים. הַקֹּרֵחַ קָרְחָה בְּרֹאשׁוֹ שֶׁל חֲבֵרוֹ וְהַשּׂוֹרֵט שְׂרִיטָה בִּבְשַׂר חֲבֵרוֹ וְהַכּוֹתֵב כְּתֹבֶת קַעֲקַע בִּבְשָׂרוֹ שֶׁל חֲבֵרוֹ וְהָיָה חֲבֵרוֹ מְסַיֵּעַ. בִּזְמַן שֶּׁשְּׁנֵיהֶן מְזִידִין שְׁנֵיהֶן לוֹקִין. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד הַמֵּזִיד מִשְּׁנֵיהֶם לוֹקֶה וְהַשּׁוֹגֵג פָּטוּר:

One who makes a bald spot on his head, or an incision on his flesh over his house that fell in, or over his ship that sunk in the ocean is not guilty, for he is not striped save over the dead alone, or if he makes an incision over idolatry. One who makes baldness upon his neighbor's head, or makes an incision in his friend's flesh, or makes etched-in writing on the flesh of his friend, and his friend did lend assistance to him, as long as their joint action was purposeful both are striped; if one erred and the other did it purposely, the spiteful of the two is lashed but the erring one is guiltless.19Ibid.; Tosefta, Makkot, Ch. 3. 9. C. G.