תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
ו (יז) בְּנֵ֥י גֵרְשׁ֛וֹן לִבְנִ֥י וְשִׁמְעִ֖י לְמִשְׁפְּחֹתָֽם׃
בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי לְזַרְעֲיָתְהוֹן:
(יח) וּבְנֵ֣י קְהָ֔ת עַמְרָ֣ם וְיִצְהָ֔ר וְחֶבְר֖וֹן וְעֻזִּיאֵ֑ל וּשְׁנֵי֙ חַיֵּ֣י קְהָ֔ת שָׁלֹ֧שׁ וּשְׁלֹשִׁ֛ים וּמְאַ֖ת שָׁנָֽה׃
וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת מְאָה וּתְלָתִין וּתְלַת שְׁנִין:
(יט) וּבְנֵ֥י מְרָרִ֖י מַחְלִ֣י וּמוּשִׁ֑י אֵ֛לֶּה מִשְׁפְּחֹ֥ת הַלֵּוִ֖י לְתֹלְדֹתָֽם׃
וּבְנֵי מְרָרִי מַחְלִי וּמוּשִׁי אִלֵּין זַרְעֲיַת לֵוִי לְתוּלְדָתְהוֹן:
(כ) וַיִּקַּ֨ח עַמְרָ֜ם אֶת־יוֹכֶ֤בֶד דֹּֽדָתוֹ֙ ל֣וֹ לְאִשָּׁ֔ה וַתֵּ֣לֶד ל֔וֹ אֶֽת־אַהֲרֹ֖ן וְאֶת־מֹשֶׁ֑ה וּשְׁנֵי֙ חַיֵּ֣י עַמְרָ֔ם שֶׁ֧בַע וּשְׁלֹשִׁ֛ים וּמְאַ֖ת שָׁנָֽה׃
וּנְסִיב עַמְרָם יָת יוֹכֶבֶד אֲחַת אֲבוּהִי לֵיהּ לְאִנְתּוּ וִילִידַת לֵיהּ יָת אַהֲרֹן וְיָת משֶׁה וּשְׁנֵי חַיֵּי עַמְרָם מְאָה וּתְלָתִין וּשְׁבַע שְׁנִין:
(כא) וּבְנֵ֖י יִצְהָ֑ר קֹ֥רַח וָנֶ֖פֶג וְזִכְרִֽי׃
וּבְנֵי יִצְהָר קֹרַח וָנֶפֶג וְזִכְרִי:
(כב) וּבְנֵ֖י עֻזִּיאֵ֑ל מִֽישָׁאֵ֥ל וְאֶלְצָפָ֖ן וְסִתְרִֽי׃
וּבְנֵי עֻזִּיאֵל מִישָׁאֵל וְאֶלְצָפָן וְסִתְרִי:
6 (17) The sons of Gershon, Livni and Shim῾i, according to their families.
(18) And the sons of Qehat, ῾Amram, and Yiżhar, and Ḥevron, and ῾Uzzi᾽el; and the years of the life of Qehat were a hundred and thirty three years.
(19) And the sons of Merari were Maĥli and Mushi: these are the families of Levi by their generations.
(20) And ῾Amram took him Yokheved his father’s sister to wife; and she bore him Aharon and Moshe: and the years of the life of ῾Amram were a hundred and thirty seven years.
(21) And the sons of Yiżhar; Qoraĥ, and Nefeg, and Zikhri.
(22) And the sons of ῾Uzzi᾽el; Misha᾽el, and Elżafan and Sitri.
נביאים
כט (יד) וְשַׁבְתִּי֙ אֶת־שְׁב֣וּת מִצְרַ֔יִם וַהֲשִׁבֹתִ֤י אֹתָם֙ אֶ֣רֶץ פַּתְר֔וֹס עַל־אֶ֖רֶץ מְכוּרָתָ֑ם וְהָ֥יוּ שָׁ֖ם מַמְלָכָ֥ה שְׁפָלָֽה׃
וְאֶתֵּיב יַת גָלוּת מִצְרַיִם וְאָתֵיב יַתְהוֹן לְאַרְעָא פַּתְרוֹס עַל אַרְעָא תּוֹתְבוּתְהוֹן וִיהוֹן תַּמָן מָלְכוּ חֲלָשָׁא:
(טו) מִן־הַמַּמְלָכוֹת֙ תִּֽהְיֶ֣ה שְׁפָלָ֔ה וְלֹֽא־תִתְנַשֵּׂ֥א ע֖וֹד עַל־הַגּוֹיִ֑ם וְהִ֨מְעַטְתִּ֔ים לְבִלְתִּ֖י רְד֥וֹת בַּגּוֹיִֽם׃
מִן מַלְכְּוָתָא תְּהֵי חֲלָשָׁא וְלָא תִתְרַבְרֵב עוֹד עַל עַמְמַיָא וְאַזְעִירִינוּן בְּדִיל דְלָא יִפְלְחוּן בְּעַמְמַיָא:
(טז) וְלֹ֣א יִֽהְיֶה־עוֹד֩ לְבֵ֨ית יִשְׂרָאֵ֤ל לְמִבְטָח֙ מַזְכִּ֣יר עָוֺ֔ן בִּפְנוֹתָ֖ם אַחֲרֵיהֶ֑ם וְיָ֣דְע֔וּ כִּ֥י אֲנִ֖י אֲדֹנָ֥י יֱהֹוִֽה׃ {פ}
וְלָא יְהוֹן עוֹד לְבֵית יִשְׂרָאֵל לְאִתְרַחָצָא עֲלֵיהוֹן לְאַדְכְּרָא חוֹבִין בְּאַפְנָיוּתְהוֹן בַּתְרֵיהוֹן וְיֵדְעוּן אֲרֵי אֲנָא יְיָ אֱלֹהִים:
(יז) וַיְהִ֗י בְּעֶשְׂרִ֤ים וָשֶׁ֙בַע֙ שָׁנָ֔ה בָּרִאשׁ֖וֹן בְּאֶחָ֣ד לַחֹ֑דֶשׁ הָיָ֥ה דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃
וַהֲוָה בְּעַסְרִין וּשְׁבַע שְׁנִין בְּקַדְמָאָה בְּחַד לְיַרְחָא הֲוָה פִּתְגַם נְבוּאָה מִן קֳדָם יְיָ עִמִי לְמֵימָר:
(יח) בֶּן־אָדָ֗ם נְבוּכַדְרֶאצַּ֣ר מֶֽלֶךְ־בָּ֠בֶ֠ל הֶעֱבִ֨יד אֶת־חֵיל֜וֹ עֲבֹדָ֤ה גְדוֹלָה֙ אֶל־צֹ֔ר כׇּל־רֹ֣אשׁ מֻקְרָ֔ח וְכׇל־כָּתֵ֖ף מְרוּטָ֑ה וְ֠שָׂכָ֠ר לֹא־הָ֨יָה ל֤וֹ וּלְחֵילוֹ֙ מִצֹּ֔ר עַל־הָעֲבֹדָ֖ה אֲשֶׁר־עָבַ֥ד עָלֶֽיהָ׃ {ס}
בַּר אָדָם נְבוּכַדְרֶאצַר מַלְכָּא דְבָבֶל אַפְלַח יַת מַשִׁרְיָתֵיהּ פּוּלְחַן רַב עַל כָּל סְעַר רֵישׁ נַתֵּר וְכָל כְתַף אִתְמְרַט וַאֲגָר לָא הֲוָה לֵיהּ וּלְמַשִׁרְיָתֵיהּ מִצוֹר עַל פּוּלְחָנָא דְאַפְלַח עֲלָהּ:
(יט) לָכֵ֗ן כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה הִנְנִ֥י נֹתֵ֛ן לִנְבוּכַדְרֶאצַּ֥ר מֶלֶךְ־בָּבֶ֖ל אֶת־אֶ֣רֶץ מִצְרָ֑יִם וְנָשָׂ֨א הֲמֹנָ֜הּ וְשָׁלַ֤ל שְׁלָלָהּ֙ וּבָזַ֣ז בִּזָּ֔הּ וְהָיְתָ֥ה שָׂכָ֖ר לְחֵילֽוֹ׃
בְּכֵן כִּדְנַן אֲמַר יְיָ אֱלֹהִים הָא אֲנָא יָהֵיב לִנְבוּכַדְרֶאצַר מַלְכָּא דְבָבֶל יַת אַרְעָא דְמִצְרָיִם וְיִשְׁבֵּי אִתְרְגוּשְׁתָּהּ וְיִבּוֹז בִּזָהּ וְיַעְדֵי עֲדָאָהּ וּתְהֵי אֲגַר לְמַשִׁרְיָתֵיהּ:
29 (14) and I will bring back the captivity of Miżrayim, and will cause them to return to the land of Patros, into the land of their origin; and they shall be there an abject kingdom.
(15) It shall be the most abject of the kingdoms; and it shall not exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations.
(16) And it shall be no more a safe standby for the house of Yisra᾽el, bringing their iniquity to remembrance, when they shall turn after them: but they shall know that I am the Lord God.
(17) And it came to pass in the twenty seventh year, in the first month, on the first day of the month, that the word of the Lord came to me, saying,
(18) Son of man, Nevukhadreżżar king of Bavel made his army labour hard against Żor: every head was made bald, and every shoulder was peeled: yet he had no wages, nor his army, for Żor, for the labour that he performed against it:
(19) therefore thus says the Lord God; Behold, I will give the land of Miżrayim to Nevukhadreżżar king of Bavel; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.
כתובים
יג (ז) יֵ֣שׁ מִ֭תְעַשֵּׁר וְאֵ֣ין כֹּ֑ל מִ֝תְרוֹשֵׁ֗שׁ וְה֣וֹן רָֽב׃
אִית דִמְעַתֵּר נַפְשֵׁיהּ וְלֵית כָּל מִדָעַם וּמְמַסְכֵּן נַפְשֵׁיהּ וּמַזָלֵיהּ סַגִיאָה:
(ח) כֹּ֣פֶר נֶֽפֶשׁ־אִ֣ישׁ עׇשְׁר֑וֹ וְ֝רָ֗שׁ לֹֽא־שָׁמַ֥ע גְּעָרָֽה׃
אִית לֵיהּ פּוּרְקָנָא דְנַפְשֵׁיהּ דְגַבְרָא עוּתְרֵיהּ וּמַסְכְּנָא לָא מְקַבֵּל בַּעְתָא:
(ט) אוֹר־צַדִּיקִ֥ים יִשְׂמָ֑ח וְנֵ֖ר רְשָׁעִ֣ים יִדְעָֽךְ׃
נוּהֲרֵי דְצַדִיקֵי נִרְוַז וּשְׁרָגָא דְרַשִׁיעֵי נִדְעָךְ:
(י) רַק־בְּ֭זָדוֹן יִתֵּ֣ן מַצָּ֑ה וְאֶת־נ֖וֹעָצִ֣ים חׇכְמָֽה׃
לְחוֹד בִּזְדָנוּתָא אָתְיָא מַצוּתָא וְאִלֵין דְמִתְמַלְכִין חַכִּימֵי אִנוּן:
(יא) ה֭וֹן מֵהֶ֣בֶל יִמְעָ֑ט וְקֹבֵ֖ץ עַל־יָ֣ד יַרְבֶּֽה׃
מַזָלָא מִן עַוְלָא דְמָרֵיהּ יִזְעַר וּדְמַכְנֵשׁ וְיָהַב לְמַסְכְּנָא יַסְנֵי מָמוֹנֵיהּ:
(יב) תּוֹחֶ֣לֶת מְ֭מֻשָּׁכָה מַחֲלָה־לֵ֑ב וְעֵ֥ץ חַ֝יִּ֗ים תַּאֲוָ֥ה בָאָֽה׃
מַן דִּמְשַׁדֵי לְמַעְדְרֵיהּ טָב מִן דְתָלֵי בְּסִבְרָא וְאִילָנָא דְחַיֵי רִגְתָא מַיְתָא:
13 (7) There is one who pretends to be rich, yet has nothing: there is another who pretends to be poor, yet has great riches.
(8) The ransom of a man’s life are his riches: but the poor hears no threat.
(9) The light of the righteous rejoices: but the lamp of the wicked shall be put out.
(10) Only by pride comes contention: but with the well advised is wisdom.
(11) Wealth gotten by vanity shall be diminished: but he that gathers by labour shall increase.
(12) Hope deferred makes the heart sick: but desire fulfilled is a tree of life.
משנה
א. הַזָּהָב קוֹנֶה אֶת הַכֶּסֶף, וְהַכֶּסֶף אֵינוֹ קוֹנֶה אֶת הַזָּהָב. הַנְּחֹשֶׁת קוֹנָה אֶת הַכֶּסֶף, וְהַכֶּסֶף אֵינוֹ קוֹנֶה אֶת הַנְּחשֶׁת. מָעוֹת הָרָעוֹת קוֹנוֹת אֶת הַיָּפוֹת, וְהַיָּפוֹת אֵינָן קוֹנוֹת אֶת הָרָעוֹת. אֲסִימוֹן קוֹנֶה אֶת הַמַּטְבֵּעַ, וְהַמַּטְבֵּעַ אֵינוֹ קוֹנֶה אֶת אֲסִימוֹן. מִטַּלְטְלִין קוֹנִים אֶת הַמַּטְבֵּעַ, וְהַמַּטְבֵּעַ אֵינוֹ קוֹנֶה אֶת הַמִּטַּלְטְלִין. זֶה הַכְּלָל, כָּל הַמִּטַּלְטְלִין קוֹנִין זֶה אֶת זֶה:
ב. כֵּיצַד. מָשַׁךְ הֵימֶנּוּ פֵרוֹת וְלֹא נָתַן לוֹ מָעוֹת, אֵינוֹ יָכוֹל לַחֲזֹר בּוֹ. נָתַן לוֹ מָעוֹת וְלֹא מָשַׁךְ הֵימֶנּוּ פֵרוֹת, יָכוֹל לַחֲזֹר בּוֹ. אֲבָל אָמְרוּ, מִי שֶׁפָּרַע מֵאַנְשֵׁי דוֹר הַמַּבּוּל וּמִדּוֹר הַפַּלָּגָה, הוּא עָתִיד לְהִפָּרַע מִמִּי שֶׁאֵינוֹ עוֹמֵד בְּדִבּוּרוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל שֶׁהַכֶּסֶף בְּיָדוֹ, יָדוֹ עַל הָעֶלְיוֹנָה:
ג. הָאוֹנָאָה, אַרְבָּעָה כֶסֶף מֵעֶשְׂרִים וְאַרְבָּעָה כֶסֶף לַסֶּלַע, שְׁתוּת לַמִּקָּח. עַד מָתַי מֻתָּר לְהַחֲזִיר. עַד כְּדֵי שֶׁיַּרְאֶה לְתַגָּר אוֹ לִקְרוֹבוֹ. הוֹרָה רַבִּי טַרְפוֹן בְּלוֹד, הָאוֹנָאָה שְׁמֹנָה כֶסֶף לַסֶּלַע, שְׁלִישׁ לַמִּקָּח, וְשָׂמְחוּ תַגָּרֵי לוֹד. אָמַר לָהֶם, כָּל הַיּוֹם מֻתָּר לְהַחֲזִיר. אָמְרוּ לוֹ, יַנִּיחַ לָנוּ רַבִּי טַרְפוֹן בִּמְקוֹמֵנוּ, וְחָזְרוּ לְדִבְרֵי חֲכָמִים:
ד. אֶחָד הַלּוֹקֵחַ וְאֶחָד הַמּוֹכֵר, יֵשׁ לָהֶן אוֹנָאָה. כְּשֵׁם שֶׁאוֹנָאָה לְהֶדְיוֹט, כָּךְ אוֹנָאָה לְתַגָּר. רַבִּי יְהוּדָה אוֹמֵר, אֵין אוֹנָאָה לְתַגָּר. מִי שֶׁהֻטַּל עָלָיו, יָדוֹ עַל הָעֶלְיוֹנָה, רָצָה, אוֹמֵר תֶּן לִי מְעוֹתַי, אוֹ תֶן לִי מַה שֶּׁאוֹנִיתַנִי:
ה. כַּמָּה תְהֵא הַסֶּלַע חֲסֵרָה וְלֹא יְהֵא בָהּ אוֹנָאָה. רַבִּי מֵאִיר אוֹמֵר, אַרְבָּעָה אִסָּרִין, אִסָּר לְדִינָר. רַבִּי יְהוּדָה אוֹמֵר, אַרְבָּעָה פֻנְדְּיוֹנוֹת, פֻּנְדְּיוֹן לְדִינָר. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁמֹנָה פֻנְדְּיוֹנוֹת, שְׁנֵי פֻנְדְּיוֹנוֹת לְדִינָר:
ו. עַד מָתַי מֻתָּר לְהַחֲזִיר, בַּכְּרַכִּים, עַד כְּדֵי שֶׁיַּרְאֶה לְשֻׁלְחָנִי, וּבַכְּפָרִים, עַד עַרְבֵי שַׁבָּתוֹת. אִם הָיָה מַכִּירָהּ, אֲפִלּוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ מְקַבְּלָהּ הֵימֶנּוּ, וְאֵין לוֹ עָלָיו אֶלָּא תַרְעֹמֶת. וְנוֹתְנָהּ לְמַעֲשֵׂר שֵׁנִי וְאֵינוֹ חוֹשֵׁשׁ, שֶׁאֵינוֹ אֶלָּא נֶפֶשׁ רָעָה:
ז. הָאוֹנָאָה אַרְבָּעָה כֶסֶף, וְהַטַּעֲנָה שְׁתֵּי כֶסֶף, וְהַהוֹדָאָה שָׁוֶה פְרוּטָה. חָמֵשׁ פְּרוּטוֹת הֵן. הַהוֹדָאָה שָׁוֶה פְרוּטָה, וְהָאִשָּׁה מִתְקַדֶּשֶׁת בְּשָׁוֶה פְרוּטָה, וְהַנֶּהֱנֶה בְשָׁוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ מָעַל, וְהַמּוֹצֵא שָׁוֶה פְרוּטָה חַיָּב לְהַכְרִיז, וְהַגּוֹזֵל אֶת חֲבֵרוֹ שָׁוֶה פְרוּטָה וְנִשְׁבַּע לוֹ, יוֹלִיכֶנּוּ אַחֲרָיו אֲפִלּוּ לְמָדָי:
ח. חֲמִשָּׁה חֻמְשִׁין הֵן. הָאוֹכֵל תְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי, וְהַחַלָּה, וְהַבִּכּוּרִים מוֹסִיף חֹמֶשׁ. וְהַפּוֹדֶה נֶטַע רְבָעִי וּמַעֲשֵׂר שֵׁנִי שֶׁלּוֹ, מוֹסִיף חֹמֶשׁ. הַפּוֹדֶה אֶת הֶקְדֵּשׁוֹ, מוֹסִיף חֹמֶשׁ. הַנֶּהֱנֶה בְשָׁוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ, מוֹסִיף חֹמֶשׁ. וְהַגּוֹזֵל אֶת חֲבֵרוֹ שָׁוֶה פְרוּטָה וְנִשְׁבַּע לוֹ, מוֹסִיף חֹמֶשׁ:
ט. אֵלּוּ דְבָרִים שֶׁאֵין לָהֶם אוֹנָאָה. הָעֲבָדִים, וְהַשְּׁטָרוֹת, וְהַקַּרְקָעוֹת, וְהַהֶקְדֵּשׁוֹת. אֵין לָהֶן לֹא תַשְׁלוּמֵי כֶפֶל וְלֹא תַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, שׁוֹמֵר חִנָּם אֵינוֹ נִשְׁבָּע, וְנוֹשֵׂא שָׂכָר אֵינוֹ מְשַׁלֵּם. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדָשִׁים שֶׁהוּא חַיָּב בְּאַחֲרָיוּתָן, יֵשׁ לָהֶן אוֹנָאָה, וְשֶׁאֵינוֹ חַיָּב בְּאַחֲרָיוּתָן, אֵין לָהֶן אוֹנָאָה. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמּוֹכֵר סֵפֶר תּוֹרָה, בְּהֵמָה וּמַרְגָּלִית, אֵין לָהֶם אוֹנָאָה. אָמְרוּ לוֹ, לֹא אָמְרוּ אֶלָּא אֶת אֵלּוּ:
י. כְּשֵׁם שֶׁאוֹנָאָה בְמִקָּח וּמִמְכָּר, כָּךְ אוֹנָאָה בִדְבָרִים. לֹא יֹאמַר לוֹ בְּכַמָּה חֵפֶץ זֶה, וְהוּא אֵינוֹ רוֹצֶה לִקַּח. אִם הָיָה בַעַל תְּשׁוּבָה, לֹא יֹאמַר לוֹ זְכֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים. אִם הוּא בֶן גֵּרִים, לֹא יֹאמַר לוֹ זְכֹר מַעֲשֵׂה אֲבוֹתֶיךָ, שֶׁנֶּאֱמַר (שמות כב) וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ:
יא. אֵין מְעָרְבִין פֵּרוֹת בְּפֵרוֹת, אֲפִלּוּ חֲדָשִׁים בַּחֲדָשִׁים, וְאֵין צָרִיךְ לוֹמַר חֲדָשִׁים בִּישָׁנִים. בֶּאֱמֶת, בְּיַיִן הִתִּירוּ לְעָרֵב קָשֶׁה בְרַךְ, מִפְּנֵי שֶׁהוּא מַשְׁבִּיחוֹ. אֵין מְעָרְבִין שִׁמְרֵי יַיִן בְּיַיִן, אֲבָל נוֹתֵן לוֹ אֶת שְׁמָרָיו. מִי שֶׁנִּתְעָרֵב מַיִם בְּיֵינוֹ, לֹא יִמְכְּרֶנּוּ בַחֲנוּת אֶלָּא אִם כֵּן הוֹדִיעוֹ, וְלֹא לְתַגָּר אַף עַל פִּי שֶׁהוֹדִיעוֹ, שֶׁאֵינוֹ אֶלָּא לְרַמּוֹת בּוֹ. מְקוֹם שֶׁנָּהֲגוּ לְהַטִּיל מַיִם בַּיַּיִן, יַטִּילוּ:
יב. הַתַּגָּר נוֹטֵל מֵחָמֵשׁ גְּרָנוֹת וְנוֹתֵן לְתוֹךְ מְגוּרָה אַחַת. מֵחָמֵשׁ גִּתּוֹת, וְנוֹתֵן לְתוֹךְ פִּטָּם אֶחָד. וּבִלְבַד שֶׁלֹּא יְהֵא מִתְכַּוֵּן לְעָרֵב. רַבִּי יְהוּדָה אוֹמֵר, לֹא יְחַלֵּק הַחֶנְוָנִי קְלָיוֹת וֶאֱגוֹזִין לַתִּינוֹקוֹת, מִפְּנֵי שֶׁהוּא מַרְגִּילָן לָבֹא אֶצְלוֹ. וַחֲכָמִים מַתִּירִין. וְלֹא יִפְחֹת אֶת הַשָּׁעַר. וַחֲכָמִים אוֹמְרִים, זָכוּר לָטוֹב. לֹא יָבֹר אֶת הַגְּרִיסִין, דִּבְרֵי אַבָּא שָׁאוּל. וַחֲכָמִים מַתִּירִין. וּמוֹדִים שֶׁלֹּא יָבֹר מֵעַל פִּי מְגוּרָה, שֶׁאֵינוֹ אֶלָּא כְגוֹנֵב אֶת הָעָיִן. אֵין מְפַרְכְּסִין לֹא אֶת הָאָדָם וְלֹא אֶת הַבְּהֵמָה וְלֹא אֶת הַכֵּלִים:
1. There is a halakhic principle that when one purchases an item, the payment of the money does not effect the transaction. The transaction is effected only by means of the buyer’s physically taking the item into his possession, e.g., by pulling the item. Payment of money by the buyer creates only a moral obligation for the seller to sell him the item. When two types of currency are exchanged for each other, one of the types will have the status of the money being paid, and the other will have the status of the item being purchased. Handing over the former will not effect the transaction, while handing over the latter will. The mishna teaches: When one purchases gold coins, paying with silver coins, the gold coins assume the status of the purchased item and the silver coins assume the status of money. Therefore, when one party takes possession of the gold coins, the other party acquires the silver coins. But when one party takes possession of the silver coins, the other party does not acquire the gold coins. In an exchange of silver coins for copper coins, when one party takes possession of the copper coins, the other party acquires the silver coins. But when one party takes possession of the silver coins, the other party does not acquire the copper coins. In an exchange of flawed coins for unflawed coins, when one party takes possession of the flawed coins, the other party acquires the unflawed coins. But when one party takes possession of the unflawed coins, the other party does not acquire the flawed coins. In an exchange of an unminted coin for a minted coin, when one party takes possession of an unminted coin [asimon], the other party acquires a minted coin. But when one party takes possession of a minted coin, the other party does not acquire an unminted coin. In an exchange of a coin for movable property, when one party takes possession of the movable property the other party acquires the coin. But when one party takes possession of the coin, the other party does not acquire the movable property. This is the principle: With regard to those who exchange all forms of movable property, each acquires the property of the other, i.e., the moment that one of the parties to the exchange takes possession of the item that he is acquiring, e.g., by means of pulling, the other party acquires the item from the first party.
2. How so? If the buyer pulled produce from the seller, but the buyer did not yet give the seller their value in money, he cannot renege on the transaction, but if the buyer gave the seller money but did not yet pull produce from him, he can renege on the transaction, as the transaction is not yet complete. But with regard to the latter case, the Sages said: He Who exacted payment from the people of the generation of the flood, and from the generation of the dispersion, i.e., that of the Tower of Babel, will in the future exact payment from whoever does not stand by his statement. Just as the people of those generations were not punished by an earthly court but were subjected to divine punishment, so too, although no earthly court can compel the person who reneged to complete the transaction, punishment will be exacted at the hand of Heaven for any damage that he caused. Rabbi Shimon says: Anyone who has the money in his possession has the advantage. The Sages said it is only with regard to the seller that payment of money does not effect a transaction, so that if the buyer paid for the item and did not yet take possession of the purchase item, the seller can renege on the sale and return the money. By contrast, once the buyer paid for the item he cannot renege on his decision and demand return of his money, even if he did not yet take possession of the purchase item.
3. The measure of exploitation for which one can claim that he was exploited is four silver ma’a from the twenty-four silver ma’a in a sela, or one-sixth of the transaction. Until when is it permitted for the buyer to return the item? He may return it only until a period of time has passed that would allow him to show the merchandise to a merchant or to his relative who is more familiar with the market price of merchandise. If more time has elapsed he can no longer return the item, as the assumption is that he waived his right to receive the sum of the disparity. The mishna continues: Rabbi Tarfon ruled in Lod: Exploitation is a measure of eight silver ma’a from the twenty-four silver ma’a of a sela, one-third of the transaction. And the merchants of Lod rejoiced, as this ruling allowed them a greater profit margin and rendered the nullification of a transaction less likely. Rabbi Tarfon said to them: Throughout the entire day it is permitted to renege on the transaction and not merely for the period of time it takes to show the purchase item to a merchant or a relative. The merchants of Lod said to him: Let Rabbi Tarfon leave us as we were, with the previous ruling, and they reverted to following the statement of the Rabbis in the mishna with regard to both rulings.
4. Both the buyer and the seller are subject to the halakhot of exploitation. Just as the halakhot of exploitation apply to a layman, so do the halakhot of exploitation apply to a merchant. Rabbi Yehuda says: There is no exploitation for a merchant, as he is an expert in the market price of merchandise. The one upon whom the exploitation was imposed has the advantage. If he wishes, he can say to the other: Give me back my money and nullify the transaction, or he can say: Give me back the sum that you gained by exploiting me.
5. How much can the sela coin be eroded through usage, and its use in a transaction at its original value will still not constitute exploitation? Rabbi Meir says: The accepted depreciation is four issar, which is a rate of one issar per dinar, or one twenty-fourth of a dinar. And Rabbi Yehuda says: The accepted depreciation is four pundeyon, which is a rate of one pundeyon per dinar, or one-twelfth of a dinar. And Rabbi Shimon says: The accepted depreciation is eight pundeyon, which is a rate of two pundeyon per dinar, or one-sixth of a dinar.
6. The mishna continues: Until when is it permitted for one to return a worn coin once he realizes that it is defective? In the cities [bakerakim], one may return it only until a period of time has passed that would allow him to show it to a money changer, who is an expert in matters of coins. In the villages, where there is no money changer, one may return it only until Shabbat eves, when people purchase their Shabbat needs. Although these are the limits of how much a coin must be eroded in order for there to be exploitation, if the one who gave the coin to the aggrieved party recognized it, he must accept it back from him even after twelve months have passed no matter how little the erosion affected its value. And he has only a grievance against him, as the Gemara will explain. And one may give the slightly eroded coin for use in the desacralizing of second-tithe produce and he need not be concerned, as one who would refuse to accept a slightly eroded coin is merely a miserly soul, while the coin is in fact valid for any use.
7. The measure of exploitation is four silver ma’a from the twenty-four silver ma’a of a sela. And the smallest monetary claim in court for which a plaintiff can obligate a respondent to take an oath is two silver ma’a. And the smallest monetary admission for which that respondent takes the oath is an admission that one owes at least the value of one peruta. On a related note, the tanna adds that there are five halakhic situations involving perutot: The admission to part of a claim must be that one owes at least the value of one peruta, and a woman is betrothed with the value of one peruta. And one who derives benefit of the value of one peruta from consecrated property has misused consecrated property and is liable to bring an offering, and one who finds an item that has the value of one peruta is obligated to proclaim that he found it. And with regard to one who robs from another an item that has the value of one peruta and took an oath to him that he robbed nothing, when he repents and seeks to return the stolen item he must take it and follow its owner even to Medea. In that case, he may not return the item by means of a messenger; he must give it directly to its owner.
8. In this mishna, as in the previous one, the tanna enumerates several halakhot that share a common element. There are five halakhic situations where one-fifth is added to the value of the principal, and these are they: A non-priest who eats either teruma, or teruma of the tithe, which the Levite separates from the first tithe and gives to a priest, or teruma of the tithe of demai, or ḥalla, or first fruits; in each of these cases, he adds one-fifth when paying restitution to the priest who owned the produce. And one who redeems his own fruit of a fourth-year sapling or second-tithe produce adds one-fifth. One who redeems his own consecrated property adds one-fifth. One who derives benefit worth one peruta from consecrated property adds one-fifth. And one who robs the value of one peruta from another and takes a false oath in response to his claim adds one-fifth when paying restitution.
9. These are matters that are not subject to the halakhot of exploitation even if the disparity between the value and the payment is one-sixth or greater: Slaves, and documents, and land, and consecrated property. In addition, if they are stolen, these items are subject neither to payment of double the principal for theft nor to payment of four or five times the principal, if the thief slaughtered or sold a stolen sheep or cow, respectively. An unpaid bailee does not take an oath and a paid bailee does not pay if these items were stolen or lost. Rabbi Shimon says: With regard to sacrificial animals for which one bears responsibility to replace them, they are subject to the halakhot of exploitation, as this responsibility indicates a certain aspect of ownership. And those for which one does not bear responsibility to replace them, they are not subject to the halakhot of exploitation. Rabbi Yehuda says: Even in the case of one who sells a Torah scroll, an animal, or a pearl, these items are not subject to the halakhot of exploitation, as they have no fixed price. The Rabbis said to him: The early Sages stated that only these items listed above are not subject to the halakhot of exploitation.
10. Just as there is a prohibition against exploitation [ona’a] in buying and selling, so is there ona’a in statements, i.e., verbal mistreatment. The mishna proceeds to cite examples of verbal mistreatment. One may not say to a seller: For how much are you selling this item, if he does not wish to purchase it. He thereby upsets the seller when the deal fails to materialize. The mishna lists other examples: If one is a penitent, another may not say to him: Remember your earlier deeds. If one is the child of converts, another may not say to him: Remember the deeds of your ancestors, as it is stated: “And a convert shall you neither mistreat, nor shall you oppress him” (Exodus 22:20).
11. One may not intermingle produce bought from one supplier with other produce, even if he intermingles new produce with other new produce and ostensibly the buyer suffers no loss from his doing so. And needless to say, one may not intermingle new produce with old produce, in the event that the old produce is superior, as with grains, since intermingling lowers its value. Actually, they said: With regard to wine, they permitted one to mix strong wine with weak wine, because one thereby enhances it. One may not intentionally mix wine sediment with the wine, but one may give the buyer wine with its sediment; the seller is not required to filter the wine. One who had water mix with his wine may not sell it in the store, unless he informs the buyer that it contains water. And he may not sell it to a merchant, even if he informs him of the mixture, as, although he is aware that there is water mixed with the wine, it will be used for nothing other than deceit because the merchant will likely not inform the buyer that it is diluted. In a place where they are accustomed to place water into the wine to dilute it and everyone is aware of that fact, one may place water in the wine.
12. The prohibition against mixing different types of produce applies only to an individual selling the produce of his field. By contrast, a merchant may take grain from five threshing floors belonging to different people, and place the produce in one warehouse. He may also take wine from five winepresses and place the wine in one large cask [pitom], provided that he does not intend to mix low-quality merchandise with high-quality merchandise. Rabbi Yehuda says: A storekeeper may not hand out toasted grain and nuts to children who patronize his store, due to the fact that he thereby accustoms them to come to him at the expense of competing storekeepers. And the Rabbis permit doing so. And one may not reduce the price of sale items below the market rate. And the Rabbis say: If he wishes to do so, he should be remembered positively. One may not sift ground beans to remove the waste, lest he charge an inappropriately high price for the sifted meal, beyond its actual value; this is the statement of Abba Shaul. And the Rabbis permit doing so. And the Rabbis concede that one may not sift the meal only from the beans that are close to the opening of the bin to create the impression that the contents of the entire bin were sifted, as this is nothing other than deception. One may neither adorn a person before selling him on the slave market, nor an animal nor vessels that he seeks to sell. Rather, they must be sold unembellished, to avoid deceiving the buyer.
גמרא
תָּנוּ רַבָּנָן (ויקרא כ''ה) לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ בְּאוֹנָאַת דְּבָרִים הַכָּתוּב מְדַבֵּר אַתָּה אוֹמֵר בְּאוֹנָאַת דְּבָרִים אוֹ אֵינוֹ אֶלָּא בְּאוֹנָאַת מָמוֹן כְּשֶׁהוּא אוֹמֵר (שם) וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל תּוֹנוּ הֲרֵי אוֹנָאַת מָמוֹן אָמוּר הָא מַה אֲנִי מְקַיֵּים לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ בְּאוֹנָאַת דְּבָרִים. הָא כֵּיצַד אִם הָיָה בַּעַל תְּשׁוּבָה לֹא יֹאמַר לוֹ זְכוֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים. אִם הָיָה בֶּן גֵּרִים לֹא יֹאמַר לוֹ זְכוֹר מעֲשֵׂה אֲבוֹתֶיךָ. אִם הָיָה גֵּר וּבָא לִלְמוֹד תּוֹרָה לֹא יֹאמַר לוֹ פֶּה שֶׁאָכַל נְבֵלוֹת וּטְרֵפוֹת שְׁקָצִים וּרְמָשִׂים בָּא לִלְמוֹד תּוֹרָה שֶׁנֶּאֶמְרָה מִפִּי הַגְּבוּרָה. אִם הָיוּ יִסוּרִין בָּאִין עָלָיו. אִם הָיוּ חֳלָאִים בָּאִין עָלָיו. אוֹ שֶׁהָיָה מְקַבֵּר אֶת בָּנָיו. אַל יֹאמַר לוֹ כְּדֶרֶךְ שֶׁאָמְרוּ לוֹ חֲבֵרָיו לְאִיּוֹב (איוב ד') הֲלֹא יִרְאָתְךָ כִּסְלָתֶךָ תִּקְוָתְךָ וְתוֹם דְרָכֶךָ זְכָר נָא. מִי הוּא נָקִי אָבָד. אִם הָיוּ חֲמָרִים מְבַקְשִׁים תְּבוּאָה מִמֶּנּוּ לֹא יֹאמַר לָהֶם לְכוּ אֵצֶל פְּלוֹנִי שֶׁהוּא מוֹכֵר תְּבוּאָה וְיוֹדֵעַ בּוֹ שֶׁלֹּא מָכַר מֵעוֹלָם. רִבִּי יְהוּדָה אוֹמֵר אַף לֹא יִתְלֶה עֵינָיו עַל הַמֶּקַח בְּשָׁעָה שֶׁאֵין לוֹ דָמִים שֶׁהֲרֵי הַדָּבָר מָסוּר לַלֵּב וְכָל דָּבָר הַמָּסוּר לַלֵּב נֶאֱמַר בּוֹ (שם) וְיָרֵאתָ מֵאֱלֹהֶיךָ. אָמַר רִבִּי יוֹחָנָן מִשּׁוּם רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל אוֹנָאַת דְּבָרִים מֵאוֹנָאַת מָמוֹן שֶׁזֶּה נֶאֱמַר בּוֹ וְיָרֵאתָ מֵאֱלֹהֶיךָ וְזֶה לֹא נֶאֱמַר בּוֹ וְיָרֵאתָ מֵאֱלֹהֶיךָ. וְרִבִּי אֶלְעָזָר אוֹמֵר זֶה בְגוּפוֹ וְזֶה בְמָמוֹנוֹ. רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר זֶה נִתָּן לְהִשָּׁבוֹן וְזֶה לֹא נִתָּן לְהִשָּׁבוֹן. תָּנֵי תַּנָּא קָמֵיהּ דְרַב נַחְמָן בַּר יִצְחָק כָּל הַמַּלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים כְּאִלּוּ שׁוֹפֵךְ דָּמִים. אָמַר לֵיה שַׁפִּיר קָאֲמַרְתָּ דַּחֲזֵינָא לֵיהּ דְּאָזִיל סוּמְקָא וְאָתֵי חִיוְרָא. אָמַר לֵיהּ אַבַּיֵּי לְרַב דִּימִי בְּמַעֲרָבָא בְּמָאי זְהִירֵי. אָמַר לֵיהּ בְּאַחֲווּרֵי אַפֵּי. דְּאָמַר רִבִּי חֲנִינָא הַכֹּל יוֹרְדִים לְגֵיהִנָּם חוּץ מִשְּׁלשָה. הַכֹּל סַלְקָא דַעְתָּךְ. אֶלָּא אִימָא כָּל הַיּוֹרְדִים לְגֵיהִנָּם עוֹלִים חוּץ מִשְּׁלשָה שֶׁיּוֹרְדִין וְאֵין עוֹלִים. וְאֵלּוּ הֵם. הַבָּא עַל אֵשֶׁת אִישׁ. וְהַמַּלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים. וְהַמְכַנֶּה שֵׁם רַע לַחֲבֵירוֹ מְכַנֶה הַיְינוּ מַלְבִּין אַף עַל גַּב דְּדָשׁ בֵּיהּ בִּשְׁמֵיהּ:
GEMARA: The Sages taught: It is written: “And you shall not mistreat [tonu] one man his colleague; and you shall fear your God, for I am the Lord your God” (Leviticus 25:17). The tanna explains: The verse is speaking with regard to verbal mistreatment. The baraita proceeds: Do you say that it is speaking of verbal mistreatment [be’ona’at devarim], or perhaps it is speaking only with regard to monetary exploitation [be’ona’at mammon]? When it says in a previous verse: “And if you sell to your colleague an item that is sold, or acquire from your colleague’s hand, you shall not exploit [tonu] his brother” (Leviticus 25:14), monetary exploitation is explicitly stated. How then do I realize the meaning of the verse: “And you shall not mistreat one man his colleague”? It is with regard to verbal mistreatment.
How so? If one is a penitent, another may not say to him: Remember your earlier deeds. If one is the child of converts, another may not say to him: Remember the deed of your ancestors. If one is a convert and he came to study Torah, one may not say to him: Does the mouth that ate unslaughtered carcasses and animals that had wounds that would have caused them to die within twelve months [tereifot], and repugnant creatures, and creeping animals, comes to study Torah that was stated from the mouth of the Almighty?
If torments are afflicting a person, if illnesses are afflicting him, or if he is burying his children, one may not speak to him in the manner that the friends of Job spoke to him: “Is not your fear of God your confidence, and your hope the integrity of your ways? Remember, I beseech you, whoever perished, being innocent?” (Job 4:6–7). Certainly you sinned, as otherwise you would not have suffered misfortune.
Likewise, if donkey drivers are asking to purchase grain from someone, and he has none, he may not say to them: Go to so-and-so, as he sells grain, if he knows about him that he never sold grain at all. He thereby causes the donkey drivers and the would-be seller anguish. Rabbi Yehuda says: One may not even cast his eyes on the merchandise for sale, creating the impression that he is interested, at a time when he does not have money to purchase it. Verbal mistreatment is not typically obvious, and it is difficult to ascertain the intent of the offender, as the matter is given to the heart of each individual, as only he knows what his intention was when he spoke. And with regard to any matter given to the heart, it is stated: “And you shall fear your God” (Leviticus 25:17), as God is privy to the intent of the heart.
Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: Greater is the transgression of verbal mistreatment than the transgression of monetary exploitation, as with regard to this, verbal mistreatment, it is stated: “And you shall fear your God.” But with regard to that, monetary exploitation, it is not stated: “And you shall fear your God.” And Rabbi Elazar said this explanation: This, verbal mistreatment, affects one’s body; but that, monetary exploitation, affects one’s money. Rabbi Shmuel bar Naḥmani says: This, monetary exploitation, is given to restitution; but that, verbal mistreatment, is not given to restitution.
The Gemara relates that the tanna who recited mishnayot and baraitot in the study hall taught a baraita before Rav Naḥman bar Yitzḥak: Anyone who humiliates another in public, it is as though he were spilling blood. Rav Naḥman bar Yitzḥak said to him: You have spoken well, as we see that after the humiliated person blushes, the red leaves his face and pallor comes in its place, which is tantamount to spilling his blood. Abaye said to Rav Dimi: In the West, i.e., Eretz Yisrael, with regard to what mitzva are they particularly vigilant? Rav Dimi said to him: They are vigilant in refraining from humiliating others, as Rabbi Ḥanina says: Everyone descends to Gehenna except for three.
The Gemara asks: Does it enter your mind that everyone descends to Gehenna? Rather, say: Anyone who descends to Gehenna ultimately ascends, except for three who descend and do not ascend, and these are they: One who engages in intercourse with a married woman, as this transgression is a serious offense against both God and a person; and one who humiliates another in public; and one who calls another a derogatory name. The Gemara asks with regard to one who calls another a derogatory name: That is identical to one who shames him; why are they listed separately? The Gemara answers: Although the victim grew accustomed to being called that name in place of his name, and he is no longer humiliated by being called that name, since the intent was to insult him, the perpetrator’s punishment is severe.
זוהר
פָּתַח וְאָמַר הָאי קְרָא בִּתְרֵין גּוֹוָנִין אִיהוּ וּבִתְרֵין סִטְרִין. קָרֵי בֵיהּ דְּרָכִים וְקָרֵי בֵיהּ נְתִיבוֹת קָרֵי בֵיהּ נֹעַם וְקָרֵי בֵיהּ שָׁלוֹם מָאן דְּרָכִים וּמָאן נְתִיבוֹת מָאן נֹעַם וּמָאן שָׁלוֹם. אֶלָּא דְרָכֶיהָ דַרְכֵי נֹעַם הַיְינוּ דִכְתִיב (ישעיה מ''ג) הַנּוֹתֵן בַּיָּם דָּרֶךְ דְּהָא כָל אֲתַר דְּאִקְרֵי בְאוֹרַיְיתָא דֶרֶךְ הוּא אוֹרְחָא פְּתִיחָא לְכֹלָא. כְּהָאי אוֹרְחָא דְהוּא פָתִיחַ לְכָל בַּר נַשׁ. כָּךְ דְּרָכֶיהָ אִלֵּין דְּרָכִים דְּאִינוּן פְּתִיחָן מֵאֲבָהָן דְּכָרָאן בְּיַמָּא רַבָּא וְעָאלִין בְּגַוֵּיהּ. וְאִינוּן אוֹרְחִין מִתְפַּתְּחִין לְכָל עִיבַר וּלְכָל סִטְרֵי עָלְמָא. וְהָא נֹעַם הוּא נְעִימוּ דְנָפִיק מֵעָלְמָא דְאָתֵי (נ''א וּמֵעַלְמָא דְאָתֵי נַהֲרִין כָּל בּוֹצִינִין) וְנָהִיר לְכָל בּוֹצִינִין וּמִתְפָּרְשִׁין נְהוֹרִין לְכָל עִיבַר וְהַהוּא טִיבוּ וּנְהוֹרָא דְעָלְמָא דְאָתֵי דְיַנְקִין אֲבָהָן אִקְרֵי נֹעַם. דָּבָר אַחֵר עָלְמָא דְאָתֵי אִקְרֵי נֹעַם. וְכַד אִתְעַר עָלְמָא דְאָתֵי כָל טִיבוּ וְכָל חֵידוּ וְכָל נְהוֹרִין וְכָל חֵידוּ דְעָלְמָא אִתְעַר. וּבְגִינֵי כָךְ אִקְרֵי נֹעַם וְעַל דָּא תָנֵינָן חַיָּיבִין דְּגֵיהִנָּם בְּשַׁעְתָּא דְעָאל שַׁבְּתָא כֻלְּהוּ נַיְיחִין וְאִית לְהוּ חֵידוּ וְנַיְיחָא בְשַׁבְּתָא. כֵּיוַן דְּנָפִיק שַׁבְתָא אִית לָן לְאַתְעָרָא חֵידוּ עִלָּאָה עָלָנָא דְנִשְׁתֵּזִיב מֵהַהוּא עוֹנְשָׁא דְחַיָּיבַיָּא דְאִתְדָּנוּ מֵהַהִיא שַׁעְתָּא וּלְהָלְאָה. וְאִית לָן לְאַתְעָרָא וְלֵימָא. (תהלים צ') וִיהִי נֹעַם יְיָ אֱלֹהֵינוּ עָלֵינוּ. דָא הוּא נֹעַם עִלָּאָה חֵידוּ דְכֹלָא וְעַל דָּא דְרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם. מָאן נְתִיבוֹתֶיהָ אִלֵּין אִינוּן נְתִיבוֹת וּשְׁבִילִין דְּנַפְקוּ מִלְּעֵילָא וְכֻלְּהוּ נָקִיט לוֹן בְּרִית יְחִידָאי דְּאִיהוּ אִקְרֵי שָׁלוֹם שְׁלָמָא דְבֵיתָא וְאָעִיל לוֹן לְיַמָּא רַבָּא כַד אִיהוּ בְתוּקְפֵיהּ. וּכְדֵין יָהִיב לֵיהּ שְׁלָם הֲדָא הוּא דִכְתִיב וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם:
פָּתַח וְאָמַר, מִקְרָא זֶה, הוּא בִּשְׁנֵי אֳפָנִים וּבִשְׁתֵּי בְּחִינוֹת. כִּי אַתָּה קוֹרֵא בּוֹ דְּרָכִים, וְקוֹרֵא בּוֹ נְתִיבוֹת. וְאַתָּה קוֹרֵא בּוֹ נֹעַם, וְקוֹרֵא בּוֹ שָׁלוֹם. מַה דְּרָכִים וּמַה נְּתִיבוֹת, מַה נֹּעַם וּמַה שָּׁלוֹם. אֶלָּא דְּרָכֶיהָ דַּרְכֵי נֹעַם, הוּא שֶׁכָּתוּב. הַנּוֹתֵן בַּיָּם דָּרֶךְ, כִּי בְּכָל מָקוֹם שֶׁנִּקְרָא בַּתּוֹרָה דֶּרֶךְ, הוּא אֹרַח פָּתוּחַ לַכֹּל, כַּדֶּרֶךְ הַזֶּה שֶׁהוּא פָּתוּחַ לְכָל אָדָם, כָּךְ דְּרָכֶיהָ, אֵלּוּ הֵם דְּרָכִים, שֶׁהֵם פְּתוּחִים מִכֹּחַ הָאָבוֹת, שֶׁהֵם חג''ת, שֶׁכָּרוּ בַּיָּם הַגָּדוֹל, שֶׁהוּא מַלְכוּת, וְנִכְנְסוּ לְתוֹכוֹ, וְהֵם אוֹרְחוֹת הַמִּתְפַּתְּחִים לְכָל צַד, וּלְכָל רוּחוֹת הָעוֹלָם. וְנֹעַם הַזֶּה, הוּא נְעִימוּת הַיּוֹצֵא מֵעוֹלָם הַבָּא, וּמֵאִיר לְכָל הַמְּאוֹרוֹת, וּמִתְפַּשְּׁטִים לְכָל צַד, וְטוֹב הַהוּא וְהָאוֹר שֶׁל עוֹלָם הַבָּא, שֶׁהָאָבוֹת שֶׁהֵם חג''ת דּז''א, יוֹנְקִים, נִקְרָא נֹעַם, דָּבָר אַחֵר עוֹלָם הַבָּא נִקְרָא נֹעַם מִשּׁוּם שֶׁבָּעֵת שֶׁנִּתְעוֹרֵר עוֹלָם הַבָּא לְהַשְׁפִּיעַ, כָּל טוּב, וְכָל שִׂמְחָה, וְכָל הָאוֹרוֹת, וְכָל חֵירוּת הָעוֹלָם מִתְעוֹרֵר. וּמִשּׁוּם זֶה נִקְרָא עוֹלָם הַבָּא, נֹעַם. וְעַל כֵּן לָמַדְנוּ, הָרְשָׁעִים אֲשֶׁר בַּגֵּיהִנֹּם, בְּשָׁעָה שֶׁהַשַּׁבָּת נִכְנָס, כֻּלָּם נָחִים, וְיֵשׁ לָהֶם שִׂמְחָה וּמְנוּחָה בַּשַּׁבָּת. כֵּיוָן שֶׁיּוֹצֵא הַשַּׁבָּת, יֵשׁ לָנוּ לְהָעִיר עָלֵינוּ הַשִּׂמְחָה הָעֶלְיוֹנָה כְּדֵי לְהִנָּצֵל מֵעֹנֶשׁ הַגֵּיהִנֹּם, שֶׁמִּשָּׁעָה הַהִיא וּלְהָלְאָה הֵם נִדּוֹנִים. וְיֵשׁ לָנוּ לְהָעִיר וְלוֹמָר, וִיהִי נֹעַם ה' אֱלֹקֵינוּ עָלֵינוּ וְגוֹ', שֶׁזֶּה הוּא לַחֲזוֹר וּלְהַמְּשִׁיךְ נֹעַם הָעֶלְיוֹן, שֶׁהוּא שִׂמְחַת הַכֹּל. וְעַל כֵּן דְּרָכֶיהָ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם.
הלכה פסוקה
חֲמִשָּׁה דְבָרִים הָעוֹשֶׂה אוֹתָן אֵי אֶפְשַׁר לוֹ שֶׁיָּשׁוּב בִּתְשׁוּבָה גְמוּרָה לְפִי שֶׁהֵם עֲוֹנוֹת שֶׁבֵּין אָדָם לַחֲבֵירוֹ וְאֵינוֹ יוֹדֵעַ חֲבֵירוֹ שֶׁחָטָא לוֹ כְּדֵי שֶׁיַּחֲזוֹר לוֹ אוֹ יִשְׁאַל מִמֶּנּוּ לִמְחוֹל לוֹ וְאֵלּוּ הֵן:
א. הַמְּקַלֵּל אֶת הָרַבִּים וְלֹא קִלֵּל אָדָם יָדוּעַ כְּדֵי שֶׁיִּשְׁאַל מִמֶּנּוּ כַפָּרָה:
ב. הַחוֹלֵק עִם גַּנָּב לְפִי שֶׁאֵינוֹ יוֹדֵעַ גְּנֵבָה זוּ שֶׁל מִי הוּא אֶלָּא הַגַּנָּב גּוֹנֵב לָרַבִּים וּמֵבִיא לוֹ וְהוּא לוֹקֵחַ וְעוֹד שֶׁהוּא מַחֲזִיק יַד הַגַּנָּב וּמַחֲטִיאוֹ:
ג. הַמּוֹצֵא אֲבֵדָה וְאֵינוֹ מַכְרִיז עָלֶיהָ עַד שֶׁיַּחֲזִירָהּ לִבְעָלֶיהָ לְאַחַר זְמָן כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה אֵינוֹ יוֹדֵעַ לְמִי יַחֲזִיר:
ד. הָאוֹכֵל שׁוֹד עֲנִיִּים וִיתוֹמִים וְאַלְמָנוֹת אֵלּוּ בְנֵי אָדָם אֻמְלָלִין הֵם וְאֵינָם יְדוּעִים וּמְפֻרְסָמִין וְגוֹלִים מֵעִיר לָעִיר וְאֵין לָהֶם מַכִּיר כְּדֵי שֶׁיֵּדַע שׁוֹר זֶה שֶׁל מִי הוּא וְיַחֲזִירֶנוּ לוֹ:
ה. הַמְּקַבֵּל שׁוֹחַד לְהַטּוֹת דִּין אֵינוֹ יוֹדֵעַ עַד הֵיכָן הִגִּיעַ הַטָּיָה זוּ וְכַמָּה הִיא כֹחָה כְּדֵי שֶׁיַּחֲזִיר שֶׁהַדָּבָר יֵשׁ לוֹ רַגְלַיִם. וְעוֹד שֶׁהוּא מַחֲזִיק יַד זֶה וּמַחֲטִיאוֹ:
And, again, there are among this group of twenty-four, five transgressors, each of which, block the path of complete repentance for the one commits it, because they are sins between man and man, and the sinner does not know the neighbor against whom he sinned, to whom to make restitution or of whom to beg forgiveness. They are: (1) he who curses the public and did not curse a single man in particular to whom he might plead for pardon; (2) he who shares spoils with a thief, because he knows not to whom the stolen goods belong, for the thief steals at large and brings it to him and he becomes the fence, thereby adding to the iniquity by upholding the thief and leading him on to further sin; (3) he who finds a lost article and does not advertise it so as to restore it to its owner, thus after a process of time when he would repent he knows not to whom to make restitution; (4) he who partakes of an ox4Alfasi gives the text as Shod, (Spoils) not Shor (Ox). (Ibid). G. which is the property of the poor, the orphans or the widows, for such people are languid, unknown and un-heralded, wandering from city to city without a friend, and he, therefore, would not know to whom such ox belongs if he desired to make restitution; (5) he who takes bribery to pervert justice, for he knows not the extent of the perversion, or what its power is, as such matter has auxiliary factors, and, therefore, could possibly not estimate the amount of restitution; and he, moreover, is supporting the evil hand of the bribe-giver and thereby leads him on to sin.6Ibid. Alfasi. G.
מוסר
ספר סדר היום דף ל"ז ב'
כְּתִיב (תהלים ה') לֹא יְגוּרְךָ רָע. וְאֵין רָע אֶלָּא הַפּוֹגֵם בְּרִית שֶׁהוּא רַע סְתָם לַשָּׁמַיִם וְלַבְּרִיּוֹת מַשְׁחִית לְמַעְלָה וּמַשְׁחִית לְמַטָּה. פּוֹגֵם לְמַעְלָה וּפוֹגֵם לְמַטָּה. אוֹי לוֹ אוֹי לְנַפְשׁוֹ. אוֹי לְרוֹעַ מַזָלוֹ. דְּנוֹחַ לוֹ שֶׁלֹּא נִבְרָא. נוֹחַ לוֹ שֶׁנֶהֶפְכָה שִׁלְיָיתוֹ עַל פָּנָיו וְלֹא יָצָא לַאֲוֵיר הָעוֹלָם. נוֹחַ לוֹ שֶׁיִכָּרְתוּ יָדָיו וְלֹא הָיָה עוֹשֶׂה הַמַּעֲשֶׂה הָרָע הַזֶּה. מַה כַּפָּרָה יֵשׁ לוֹ מַה תְּשׁוּבָה יֵשׁ לוֹ כִּמְעַט שֶׁנִּנְעֲלוּ מִמֶּנּוּ שַׁעֲרֵי תְשׁוּבָה וְכַפָּרָה. אָמְנָם גָּבְרוּ רַחֲמָיו יִתְבָּרַךְ וִימִינוֹ פְּשׁוּטָה לְקַבֵּל שָׁבִים בְּלֵב שָׁלֵם: