Mishneh Torah, One Who Injures a Person or Property 7-8

This is a significant undertaking, and I'm honored to be your guide on this journey of exploration. The text we're about to delve into, from Maimonides' Mishneh Torah, might seem like it's solely about legalistic matters of property damage, but it holds profound lessons for anyone considering a Jewish life. It speaks to the very essence of covenant, responsibility, and the intricate tapestry of human interaction within a community governed by divine law.

Hook

The path of conversion, or gerut, is a profound undertaking, a conscious and deliberate step towards embracing a life deeply rooted in covenant, tradition, and community. It's a journey that involves intellectual understanding, emotional commitment, and a willingness to integrate a rich tapestry of practices into your daily existence. As you stand at this juncture, discerning whether this path is truly yours, it's crucial to engage with texts that illuminate the core values and expectations of Jewish life. This particular passage from Maimonides' Mishneh Torah, specifically the laws concerning injury to persons and property, might initially appear to be about mundane disputes, but it offers a powerful lens through which to view the commitments inherent in Jewish life. It forces us to consider the weight of our actions, the ripple effects they have, and the profound sense of responsibility we hold not only for our own well-being but for that of our neighbors and the community as a whole.

For someone considering conversion, this text is not merely a historical or legal document; it's a living testament to the ethical framework that underpins Jewish society. It challenges us to think beyond the superficial, to understand that even seemingly minor actions can have significant consequences, and that the law is not just about punishment but about fostering a just and harmonious existence. In a world often characterized by individualistic pursuits and transactional relationships, Jewish tradition emphasizes the interconnectedness of all people. This passage, by detailing the ramifications of causing damage, even when the damage isn't immediately obvious, speaks volumes about the meticulous attention to detail and the deep consideration for others that are central to Jewish ethical conduct. It's a reminder that living a Jewish life is not just about observing rituals; it's about embodying a certain way of being in the world, a way that prioritizes integrity, fairness, and a profound respect for the property and well-being of others. As you navigate your discernment process, this text will serve as a valuable touchstone, prompting you to reflect on the kind of commitments you are willing to make and the values you wish to cultivate in your own life. It encourages a deeper understanding of what it means to be a partner in the covenant, a participant in a community where every action, no matter how small, contributes to the collective good.

Context

This passage from Maimonides’ Mishneh Torah is part of a larger work that systematically outlines Jewish law. Understanding its placement and purpose within this framework is key to appreciating its significance for someone discerning a Jewish life.

Halakhic Framework

• Mishneh Torah: Maimonides, also known as the Rambam, compiled the Mishneh Torah as a comprehensive codification of Jewish law, aiming to make complex legal discussions accessible to all. It's structured logically, covering a vast array of topics from theology to daily observances. This specific section, "One Who Injures a Person or Property," falls under the Laws of Damages (Nezikin), which is a critical area of Jewish jurisprudence focused on civil matters and interpersonal conduct. For someone exploring conversion, engaging with Maimonides provides a foundational understanding of how Jewish law addresses practical, everyday interactions, which are central to building a life within the Jewish community. It demonstrates that Jewish commitment is not solely spiritual but deeply embedded in the practicalities of living ethically and responsibly with others.
• Rabbinic Law vs. Scriptural Law: The text highlights a crucial distinction between de'oraita (Scriptural Law) and de'rabbanan (Rabbinic Law). Maimonides explains that while certain types of damage might not incur liability under Scriptural Law, they are addressed by Rabbinic ordinances. This is particularly relevant to conversion because it illustrates the dynamic nature of Jewish law and the Sages' commitment to safeguarding communal well-being and ethical standards. Rabbinic enactments often serve as a fence around the Torah, preventing transgressions and ensuring a higher level of ethical conduct. Understanding this development of law helps a potential convert appreciate the depth and adaptability of Jewish tradition, which constantly seeks to apply its core principles to evolving circumstances.
• Relevance to Gerut: The emphasis on meticulous attention to detail, the consequences of actions (even indirect ones), and the responsibility for one's impact on others are all directly applicable to the process of conversion. A sincere convert strives to understand and uphold these principles, demonstrating a commitment to living a life aligned with Jewish values. The laws of damages underscore the importance of Tikkun Midaot (improvement of character traits) and Tikkun Ha'Briyot (repairing relationships among people), which are integral to becoming a full member of the Jewish people.

Text Snapshot

Here's a snapshot of the core ideas presented in the text, focusing on the essence of responsibility and the impact of our actions:

"When a person causes damage to a colleague's property that is not evident to the eye, he is not liable to make financial restitution according to Scriptural Law. For the object has not changed, nor has its form become altered. Nevertheless, our Sages ruled that he is liable according to Rabbinic Law, for he reduced the value of the article. They required him to pay the amount by which its value was reduced... This ruling was a penalty prescribed by our Sages so that none of the ravagers will go and render a colleague's produce impure and then excuse himself, saying: 'I am not liable.' For this reason, if the person who caused damage that is not noticeable dies, the penalty is not expropriated from his estate. For our Sages enforced this penalty only upon the person who transgressed and caused the damage, but not on his heirs, who did not cause any damage. Similarly, a person who inadvertently causes damage that is not noticeable, or as a result of forces beyond his control, is not liable, for our Sages imposed this penalty only upon a person who intentionally causes damage."

Close Reading

The passage we've just encountered offers a profound glimpse into the Jewish understanding of responsibility and belonging, particularly through the lens of Maimonides' meticulous codification of law. While the literal subject matter concerns financial restitution for damaged property, the underlying principles resonate deeply with the journey of someone discerning a Jewish life. It’s a text that, upon deeper examination, reveals layers of meaning about the covenantal relationship we seek to enter, the duties it entails, and the very essence of living as a Jew.

Insight 1: The Weight of Unseen Consequences and the Covenantal Imperative

The opening lines of the text present a fascinating legal distinction: "When a person causes damage to a colleague's property that is not evident to the eye, he is not liable to make financial restitution according to Scriptural Law. For the object has not changed, nor has its form become altered. Nevertheless, our Sages ruled that he is liable according to Rabbinic Law, for he reduced the value of the article." This distinction is crucial. Scriptural law, in its foundational understanding, often focuses on tangible, observable harm. If an object looks the same, its intrinsic value might not be immediately questioned in a court of law based solely on divine decree. However, the Sages, in their wisdom and foresight, recognized that the world is not always so black and white, and that actions can have subtle yet significant repercussions. They understood that reducing the value of an item, even if its appearance remains unchanged, constitutes a real harm. This is where Rabbinic law steps in, creating a safeguard to ensure justice and prevent exploitation.

For someone considering conversion, this concept of "unseen consequences" speaks directly to the nature of covenantal commitment. The covenant with God, as understood in Judaism, is not a superficial agreement. It's a deep, transformative bond that infuses every aspect of one's life. The Sages' extension of liability in cases of hidden damage illustrates a fundamental Jewish principle: that our actions have a ripple effect, extending beyond what is immediately apparent. When we consider embracing Judaism, we are not just adopting a set of beliefs or practices; we are entering into a covenant that demands a profound sense of responsibility for the well-being of the Jewish people and the world at large. This responsibility extends to our intentions, our motivations, and the subtle ways we interact with others. The value of an item, in this context, can be a metaphor for the spiritual and communal value of our actions. Even if our efforts to contribute to the Jewish community, or to live a Jewish life, aren't immediately recognized or lauded, the sincere intention and the effort to genuinely add value are what matter. The Sages' ruling reminds us that even if our contributions aren’t always visibly apparent, they are still significant and carry weight within the covenant.

Furthermore, the text emphasizes that this Rabbinic ruling was a proactive measure: "This ruling was a penalty prescribed by our Sages so that none of the ravagers will go and render a colleague's produce impure and then excuse himself, saying: 'I am not liable.'" This highlights the Sages' commitment to preempting harm and fostering a culture of accountability. In the context of conversion, this translates to a proactive approach to learning and integrating Jewish values. It’s not enough to simply avoid overt transgressions; we are called to actively cultivate ethical behavior and a deep understanding of how our actions impact others. The desire to "reduce the value" of something, even if it's a colleague's produce being rendered ritually impure, is seen as a form of transgression that requires redress. This echoes the spiritual journey of conversion, where one seeks to enhance, rather than diminish, the sacredness and value in their life and in the lives of others. The commitment to the covenant means actively seeking to uphold its ideals, even in situations where the consequences might not be immediately obvious to the outside world. It’s about cultivating an inner compass guided by Jewish ethical principles, understanding that true belonging comes from embodying these values, not just professing them.

The text then goes on to clarify the scope of this Rabbinic penalty: "For this reason, if the person who caused damage that is not noticeable dies, the penalty is not expropriated from his estate. For our Sages enforced this penalty only upon the person who transgressed and caused the damage, but not on his heirs, who did not cause any damage. Similarly, a person who inadvertently causes damage that is not noticeable, or as a result of forces beyond his control, is not liable, for our Sages imposed this penalty only upon a person who intentionally causes damage." This limitation is also significant. The penalty is personal and tied to the individual's intent and actions. This underscores the emphasis on personal responsibility within Judaism. While the community is interconnected, and the covenantal bond is strong, individual accountability remains paramount. For a potential convert, this means understanding that the journey of embracing Judaism is deeply personal. While guidance and support from the community are vital, the ultimate commitment and the internal transformation must come from within. It’s about taking ownership of one’s choices and understanding that while we are part of a larger whole, our individual actions have unique consequences and require our personal attention. The Sages' careful delineation of who is liable – emphasizing intention and direct causation – highlights the nuanced understanding of human agency within Jewish thought. It’s a call to conscious action, to mindful engagement with the world, and to a deep appreciation for the spiritual and ethical dimensions of even seemingly ordinary interactions.

Insight 2: The Nuance of Intent and the Depth of Responsibility

The latter part of our text snippet delves into the critical element of intent: "Similarly, a person who inadvertently causes damage that is not noticeable, or as a result of forces beyond his control, is not liable, for our Sages imposed this penalty only upon a person who intentionally causes damage." This statement is foundational to understanding Jewish ethics and law. It distinguishes between accidental harm and deliberate wrongdoing, a distinction that carries significant weight in both legal and spiritual contexts. For someone considering conversion, this principle offers a powerful framework for understanding the nature of teshuvah (repentance) and the process of spiritual growth.

The emphasis on "intentionally causes damage" highlights that Jewish law, while concerned with outcomes, also places a high value on the internal state of an individual. This doesn't mean that unintentional harm is excused entirely; in many cases, there are still consequences and a need for reconciliation. However, the severity of the penalty, and the very basis of liability in this specific Rabbinic ordinance, rests on the individual's will and intent. This is a deeply humanistic perspective, acknowledging that people are not perfect and that mistakes, even with serious repercussions, can occur without malice. For someone embarking on the path of conversion, this offers a sense of hope and encouragement. It suggests that the journey is one of learning and growth, and that the Jewish tradition understands the complexities of human nature. It’s not about achieving immediate, flawless perfection, but about striving to align one's intentions with the values of the covenant. The very fact that unintentional harm is generally not subject to this specific penalty indicates a recognition that the spiritual path is one of continuous learning and refinement, not a test of absolute, unblemished performance from the outset.

This focus on intent also underscores the depth of responsibility that comes with embracing Jewish life. When we commit to the covenant, we are not just agreeing to follow rules; we are aspiring to cultivate a heart and mind that are aligned with God's will. This means striving for positive intentions in all our dealings, seeking to understand the potential impact of our actions, and actively working to overcome selfish desires or careless disregard. The Sages’ focus on intentionality in this context serves as a powerful reminder that true adherence to Jewish law involves cultivating a righteous inner life. It's about more than just outward observance; it's about the continuous effort to purify one's motives and to act with integrity. For someone in discernment, this insight encourages introspection. It prompts questions like: "What are my underlying motivations for seeking conversion?" "Am I approaching this with a genuine desire to connect with God and the Jewish people, or are there other, less pure intentions at play?" The emphasis on intentionality within Jewish law suggests that a sincere and deeply felt commitment is the bedrock upon which a Jewish life is built.

Moreover, the text implicitly suggests that the absence of intent can mitigate or even negate liability. This speaks to the importance of cheshbon nefesh (soul-searching) and self-awareness. As we learn about Jewish practices and values, we are encouraged to develop a keen sense of our own inner landscape. When we understand that unintentional harm is treated differently, it incentivizes us to be more mindful, to seek clarification, and to approach situations with greater care and consideration. This is a vital aspect of the conversion process. It’s about learning to be more attuned to the subtle nuances of Jewish ethical conduct and to cultivate a proactive approach to preventing harm, both to oneself and to others. The Sages’ wisdom in distinguishing between intentional and unintentional acts reflects a profound understanding of human psychology and the challenges of living a life of integrity in a complex world. It allows for growth and learning, recognizing that while the path of Judaism demands high standards, it also provides a framework for understanding and rectifying mistakes with sincerity and a commitment to doing better. This nuanced approach to intent is a cornerstone of building a strong, ethical foundation for a Jewish life.

Lived Rhythm

The journey of discerning a Jewish life is not a passive one; it is an active engagement with tradition, a gradual weaving of Jewish practices into the fabric of your daily existence. The insights gleaned from Maimonides, particularly concerning responsibility and the impact of our actions, call for a tangible integration into your lived experience. This isn't about suddenly becoming an expert, but about taking concrete steps that allow you to embody these principles.

Shabbat: A Weekly Sanctuary of Deliberate Presence and Responsibility

One of the most profound ways to cultivate the kind of mindful responsibility highlighted in our text is through the observance of Shabbat. Shabbat, the Jewish day of rest and spiritual rejuvenation, is far more than just a day off. It's a deliberate sanctuary from the demands of the week, a time to step back from the constant churn of activity and to engage with life in a more intentional, covenant-centered way. For someone discerning conversion, immersing yourself in the rhythm of Shabbat can provide an invaluable lived experience of Jewish values.

Step 1: Understanding the Essence of Shabbat as a Reflection of Creation and Covenant. Before even observing Shabbat, take time to learn about its foundational meaning. Read about the concept of Shamer (guarding) and Zachor (remembering) Shabbat, as commanded in the Ten Commandments. Explore the idea that Shabbat is a commemoration of God's rest after creation, a day when we are called to emulate the Divine by ceasing creative work. This itself is a lesson in responsibility: acknowledging that there is a time for action and a time for reflection, a time for productivity and a time for stillness. For someone considering conversion, understanding this duality is crucial. It’s about learning to balance the drive to achieve and build with the need for spiritual renewal and connection.

Step 2: Preparing with Intention – The Concept of Tosefet Shabbat The idea of Tosefet Shabbat (adding to Shabbat) means beginning Shabbat a little before sunset. This practice is about cultivating an intentional transition. Instead of rushing into Shabbat at the last minute, actively prepare for it. This might involve setting aside time on Friday afternoon to tidy your living space, to mentally shift gears from weekday concerns, or to prepare any food or materials needed for Shabbat. This preparation is not about onerous tasks, but about signaling to yourself and to the day that you are consciously choosing to enter this sacred space. It’s a tangible expression of responsibility – taking ownership of your time and creating an environment conducive to experiencing Shabbat’s holiness. Consider this preparation as a Rabbinic-style safeguard for your Shabbat experience, ensuring its value is not diminished by the residue of the week.

Step 3: Observing the Melachot (Prohibited Labors) as a Study in Intentionality and Restraint. The traditional prohibitions on Shabbat (melachot) are often misunderstood as merely a list of things one cannot do. However, a deeper understanding reveals them as a profound exploration of human agency and responsibility. The 39 categories of melachot are derived from the activities involved in building the Mishkan (Tabernacle), the portable sanctuary. By refraining from these activities on Shabbat, we are, in a sense, stepping away from the role of "builder" and acknowledging a different kind of relationship with the world – one of appreciation, stewardship, and spiritual connection. For someone discerning conversion, engaging with the melachot is a powerful way to learn about the intricate details of Jewish law and its ethical underpinnings. It’s not about rigid adherence to rules for their own sake, but about understanding the underlying principles of rest, sanctity, and the deliberate choice to focus on the spiritual rather than the material. It’s about practicing restraint and self-control, qualities that are essential for responsible living within any covenantal framework. For example, the prohibition of muktzeh (objects that may not be handled on Shabbat) often relates to items that are intrinsically tied to weekday activities or that are considered costly or valuable in a way that distracts from Shabbat’s spiritual focus. Understanding muktzeh can be a lesson in discerning what truly holds value in your life, aligning with the text's emphasis on appreciating and not diminishing the worth of things.

Step 4: Experiencing the Shabbat Meals and Brachot (Blessings) as Expressions of Gratitude and Belonging. The Shabbat meals are central to the experience. The lighting of candles, the Kiddush (sanctification over wine), the brachot over challah – these are not just rituals; they are acts of profound gratitude and recognition. As you recite the blessings, you are acknowledging God's role in creation, in bringing you to this moment, and in sustaining you. For someone considering conversion, participating in these blessings, even if you are learning them, is a powerful way to connect with the lineage of Jewish tradition and to express your nascent belonging. It’s a way of internalizing the covenantal promises and recognizing the blessings in your life. The communal aspect of Shabbat meals, if you have the opportunity to share them, further reinforces the sense of belonging and shared responsibility that is so central to Jewish life.

Step 5: Reflecting on Shabbat and its Impact on Your Week. After Shabbat concludes (marked by the appearance of three stars in the sky, symbolizing the transition back to weekday life), take a moment to reflect. How did Shabbat impact you? Did you feel a sense of renewal? Did you notice a difference in your mindset? Did you feel more connected to yourself, to others, or to God? This reflection is crucial for integrating the experience. It’s about understanding how the deliberate practice of Shabbat can inform your actions throughout the week, fostering a greater sense of mindfulness and responsibility in all your interactions, mirroring the text's emphasis on accountable actions.

Resources for Deeper Engagement:

• Chabad.org: Offers extensive resources on Shabbat observance, including explanations of the melachot, recipes, and holiday guides.
• My Jewish Learning: Provides articles and guides on the meaning and practice of Shabbat, suitable for all levels of familiarity.
• Local Synagogues/Chabad Houses: Attending Shabbat services and meals, even as a visitor, offers an invaluable firsthand experience. Many communities are welcoming to those exploring Judaism.

By actively engaging with Shabbat, you are not just observing a tradition; you are living a core Jewish value, practicing intentionality, and cultivating a deeper sense of responsibility – all essential components of a life lived in covenant.

Community

The journey of conversion is profoundly personal, yet it is never undertaken in isolation. Jewish tradition places immense value on community, recognizing that our spiritual and ethical growth is nurtured and strengthened within a supportive network. The laws of damages, as we've seen, are fundamentally about how we interact with our neighbors, and this interaction is best learned and practiced within a communal context.

Finding Your Anchor: Mentors, Rabbis, and Study Groups

As you continue to discern your path, connecting with individuals and groups who can offer guidance, support, and authentic insight is paramount. This isn't about finding someone to "approve" your journey, but about finding fellow travelers and seasoned guides who can illuminate the way.

1. The Rabbi: Your Covenantal Guide and Legal Authority

• Role: A rabbi is the spiritual leader and Halakhic authority within a Jewish community. They are trained to interpret Jewish law, guide individuals in their religious observance, and, crucially for someone considering conversion, oversee the process of gerut. A rabbi will assess your sincerity, guide you through the necessary learning, and prepare you for the beit din (rabbinical court) and mikveh (ritual immersion).
• What to Expect: Expect a process that involves significant learning about Jewish beliefs, practices, history, and law. A good rabbi will be honest about the commitments involved, emphasizing that conversion is a serious undertaking that requires a deep dedication to Jewish life. They will encourage you to ask questions, explore doubts, and develop a personal connection to Judaism. They will also be candid about the responsibilities that come with joining the Jewish people.
• Finding One: Look for rabbis in local synagogues or Jewish community centers. Many denominations have lists of rabbis available. Don't hesitate to reach out and schedule an introductory meeting. Be open about your exploration and your desire to learn. The most important quality is finding a rabbi with whom you feel comfortable and who inspires trust and respect.
• Potential Challenges: Some rabbis may have specific requirements for their conversion candidates, such as a minimum period of study or involvement in synagogue life. It's important to find a rabbi whose approach aligns with your needs and learning style.

2. The Mentor: A Personal Guide on Your Unique Path

• Role: A mentor, often a more experienced member of the Jewish community, can offer a more personal and informal form of guidance. This could be someone who has undergone conversion themselves, or simply a deeply committed Jew who is willing to share their knowledge and experience. A mentor can help you navigate the practicalities of Jewish life, answer questions that might feel too basic for a rabbi, and offer emotional support.
• What to Expect: A mentor's role is typically less about formal legal oversight and more about personal connection and practical advice. They can help you understand the nuances of Jewish observance in a real-world context, share their own spiritual journey, and be a sounding board for your thoughts and feelings. They can also introduce you to aspects of Jewish culture and community life that you might not encounter otherwise.
• Finding One: This connection often happens organically through synagogue involvement, Jewish study groups, or through introductions from your rabbi. If you have a rabbi overseeing your conversion, they may be able to suggest a suitable mentor. Otherwise, consider reaching out to individuals within a Jewish community whose commitment and character you admire.
• Potential Challenges: A mentor’s advice should not replace the guidance of a rabbi, especially regarding the formal aspects of conversion. It’s important to maintain clear boundaries and to ensure that all formal requirements are being met under the supervision of a qualified rabbi.

3. The Study Group: Collective Learning and Shared Discovery

• Role: A study group, whether formal or informal, provides a space for collective learning and shared exploration. This can be a group of people also considering conversion, or a mixed group of learners and more experienced Jews studying a particular text or topic. The group dynamic fosters a sense of camaraderie and allows for diverse perspectives to be shared.
• What to Expect: Study groups can offer a more relaxed environment for asking questions and exploring complex ideas. You'll learn from the facilitator and from your fellow participants. The shared experience of wrestling with texts and concepts can be incredibly bonding and can help solidify your understanding. For someone discerning conversion, being part of a study group can normalize the learning process and provide a sense of shared journey.
• Finding One: Many synagogues and Jewish educational organizations offer beginner-level classes or study groups. Online platforms also host virtual study groups. Look for groups that focus on foundational Jewish texts, ethics, or the practicalities of Jewish living.
• Potential Challenges: The pace and focus of a study group might not always perfectly align with your individual needs. It’s important to find a group that is conducive to your learning style and that maintains a respectful and open atmosphere. Ensuring the group is led by someone knowledgeable and sensitive to the needs of those exploring Judaism is also important.

Connecting with community is not just about ticking boxes; it's about weaving yourself into the living tapestry of the Jewish people. Each of these avenues – the rabbi, the mentor, and the study group – offers a unique way to deepen your understanding, strengthen your resolve, and experience the richness of a life lived in covenant.

Takeaway + Citations

The passage from Maimonides' Mishneh Torah offers us a profound lesson applicable to anyone considering conversion: True belonging is cultivated through a deep understanding and embrace of responsibility, even for actions whose consequences are not immediately apparent. The Jewish covenant calls for a conscious, intentional engagement with life, prioritizing integrity and the well-being of others, much like the Sages established Rabbinic laws to safeguard the value of a colleague's property. As you continue your discernment, remember that sincerity of heart, coupled with a commitment to learning and ethical action, is the foundation upon which a meaningful Jewish life is built.

Citations

• Mishneh Torah, One Who Injures a Person or Property 7-8: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property_7-8
• Ohr Sameach on Mishneh Torah, One Who Injures a Person or Property 7:10:1: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property.7.10.1
• Steinsaltz on Mishneh Torah, One Who Injures a Person or Property 7:10:1: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property.7.10.1
• Steinsaltz on Mishneh Torah, One Who Injures a Person or Property 7:10:2: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property.7.10.2
• Steinsaltz on Mishneh Torah, One Who Injures a Person or Property 7:10:3: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property.7.10.3
• Steinsaltz on Mishneh Torah, One Who Injures a Person or Property 7:10:4: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property.7.10.4
• Steinsaltz on Mishneh Torah, One Who Injures a Person or Property 7:11:1: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property.7.11.1
• Steinsaltz on Mishneh Torah, One Who Injures a Person or Property 7:11:2: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property.7.11.2
• Steinsaltz on Mishneh Torah, One Who Injures a Person or Property 7:11:3: https://www.sefaria.org/Mishneh_Torah%2C_One_Who_Injures_a_Person_or_Property.7.11.3