1)

Why does the Torah write "Ki Seitzei Eish", insinuating that the fire spreads by itself?

1.

Rashi: Because if one allows a fire to spread without keeping it under control, one is liable for damages, 1 (since he should have taken into account the regular wind which carries the flames from one location to the other - Oznayim la'Torah).


1

In fact, the Torah considers it as if he set fire to the damaged segment of the field - as the Pasuk concludes (Rashi, Targum Onkelos and Targum Yonasan).

2)

Having written "Ki Seitzei Eish" (by itself), why does the Torah conclude "Shalem Yeshalem ha'Mav'ir ... ", implying that the person ignited hia neighbor's haystack?

1.

Bava Kama, 23a: To teach us that 'Isho Mishum Chitzav' ('Fire is like arrows - 'Kocho') and that the Mazik is therefore Chayav the five things 1 (llike Adam ha'Mazik)


1

Nezek, Tza'ar, Ripuy, Sheves and Boshes. See Torah Temimah, note 58 - as to whether he is actually Chayav for Boshes.

3)

What are the connotations of "O ha'Sadeh"?

1.

Rashi and Rashbam: It means that, if the fire destroys the furrows in one's neighbor's field, requiring the owner to plow it a second time, the Mazik is liable to pay.

4)

Why does the Torah need to mention both "Kotzim" and "Gadish"?

1.

Rashi and Rashbam: Because it is via the thorns that the fire spread 1 and destroyed the haystack, the standing corn and the furrows in the field. 2 .

2.

Bava Kama, 60a: Because had the Torah mentioned only thorns or only haystacks, we would have thought that the former are subject to Eish because they stand to be burnt and people tend to be negligent concerning them; and the latter, because it is valuable. Therefore the Torah mentions both. 3

3.

Oznayim la'Torah: The Torah is listing 'Lo Zu, Af Zu (from the most obvious to the least obvious): 1. Thorns (Refer to 22:5:3:2); 2. a haystack which is generally dry and prone to catch fire; 3. standing corn, which is still moist and less prone to catch fire, and 4. furrows and stones, which are the least likely to burn.

4.

Bava Kama: The Pasuk teaches us by way of hint (Remez) 4 that punishment (Eish) only comes upon the world on account of the Resha'im (Kotzim), and that when it comes, it begins with Tzadikim (Gadish). 5


1

Which render the owner of the fire negligent.

2

Or scorched its stones, neither of which is per se, destructible (Rashbam).

3

See Torah Temimah, note 62.

4

See Torah Temimah, note 59, who elaborates.

5

Bava Kama, Ibid.: "ve'Ne'echal Gadish" implies that, when it strikes the world, the Tzadikim are already dead.

5)

Why does the Torah need to insert both "Kamah" and "Sadeh"?

1.

Bava Kama, 60a #1: It mentions "Kamah" to teach us that Eish is only Chayav fo what is revealed, but not what is hidden, 1 and "Sadeh" to include a fire that burnt the furrows or scorched the stones in the field - in the Chiyuv of Eish. 2

2.

Bava Kama, 60a #2: "ha'Kamah" comes to include everything that stands (even animals and trees - Torah Temimah).

3.

Oznayim la'Torah: Refer to 22:5:3:3.


1

For example, money or anything else that one does not normally place inside a haystack - which the Mazik is Patur from paying.

2

See Torah Temimah, note 64.

6)

Why does the Torah insert the (otherwise superfluous) words "ha'Mav'ir es ha'Be'erah"?

1.

Bava Kama 60b: It refers to Hakadosh-Baruch-Hu, who says - 'I lit the fire in Tziyon, which destroyed its foundations (Eichah 4:11), and I will rebuild it with fire,' 1 as the Pasuk writes in Zecharyah 2:9 "And I will be for it a wall of fire all round, and for glory I will be in its midst". 2

2.

Bava Kama, 55b: "Shalem Yeshalem ha'Mav'ir es ha'Be'erah" implies that he is only Chayav if he is negligent, but not if he made efforts to guald his fire.

3.

Bava Kama 61b: To teach us that there si no fixed Shi'ur for Eish as to how far the fire must travel in order to be Chayav, but that it depends on the velocity (or the size - Torah Temimah) of the fire. 3


1

Chidushei Agados (Maharal, 60b): Since loss came through the epitome of perfection, it is correct that He complete the loss. He struck (to cleanse Yisrael from sin), and He heals it, and, as opposed to human-beings, He heals with the same matter that he used to strike.

2

See also Torah Temimah, note 60..

3

Oznayim la'Torah: Because a powerful fire can travel even a thousand miles.

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