Sifra
Kedoshim, Section 2
Kedoshim, Section 2
1) (Vayikra 19:11) ("You shall not steal, and you shall not deny, and you shall not lie, one to another.") "You shall not steal": What is the intent of this (i.e., the prohibition against stealing has already been stated.) Because it is written in respect to stealing (Shemoth 22:6) "He shall pay double, we know the punishment. Where is the exhortation? (It is here,) "You shall not steal."
2) "You shall not steal": (Even if only) to taunt the owner, (thinking to return the theft afterwards). "You shall not steal": (Even to benefit the owner,) thinking to pay (kefel) double (the amount of what you have stolen) or to pay "four and five" (times the amount of what you have stolen.) Ben Bag Bag says: Do not steal what is yours from behind the thief, so that you yourself not appear to be a thief, (but claim the object from him to his face).
3) "and you shall not deny": What is the intent of this"? (i.e., it is already written, viz.: [Vayikra 5:22]). From there, we learn the punishment. Whence do we derive the exhortation? From "and you shall not deny."
4) "one man to the other (amitho)": This tells me of a man vis-à-vis his fellow man. Whence do I derive the same for a man vis-à-vis a woman? From "amitho," which connotes both.
5) "You shall not steal, and you shall not deny, and you shall not lie, one man to another. (Vayikra 5:12) "and you shall not swear in My name falsely." If you do steal, in the end you will deny; in the end you will lie; in the end, you will swear in My name falsely.
6) "you shall not swear falsely in My name": What is the intent of this? Because it is written (Shemoth 20:7) "You shall not take the name of the L–rd your G d in vain," I might think that one is liable for the distinctive name (the Tetragrammaton) alone. Whence would I derive (for inclusion) all of the epithets? It is, therefore, written "in My name" — any name that I have.
7) (Vayikra 19:12) "and (thereby) profane the name of your G d": We are hereby taught that a vain oath is a profanation of the Name. Variantly: "and you profane" — you thereby become profane (and vulnerable to attack) to animals and beasts.
8) And thus is it written (Isaiah 24:6) "Therefore a (vain) oath has devoured the earth, and the dwellers therein are found guilty. Therefore, the inhabitants of the earth are parched, and few men are left."
9) (Vayikra 19:13) ("You shall not oppress your neighbor, and you shall not rob. There shall not abide with you the wages of a laborer until morning.") "You shall not oppress your neighbor": I might think even by saying that one is not strong, when he is strong; that he is not wise, when he is wise; that he is not rich, when he is rich; it is therefore, written "and you shall not rob." Just as "robbery" is distinctive in applying to money, so, "oppression" here applies to money. How so? Withholding the wages of a hired worker. "There shall not abide with you the return of a hired man with you until morning.": This tells me only of the wage of a man. Whence do I derive the same for the wage (i.e., the "return") of a beast (that is lent out); of vessels; of land? From "There shall not abide with you the return" of all things.
10) "until morning": He does not transgress ("There shall not abide) until the first morning. I might think (that he transgresses) even if he did not come and did not claim it; it is, therefore, written (lit.,) "You shall not hold back" (forcibly).
11) I might think (that he transgresses) even if he diverted him (for his payment) to a storekeeper or to a money changer; it is, therefore, written "with you" — that it not abide with you, by your will.
12) "There shall not abide the wages of a laborer with you until the morning. This tells me of a day laborer, that he can claim (his wage) all the night. Whence do I derive that a night laborer can claim all the day? From (Devarim 24:15) "In his day shall you give him his hire."
13) (Vayikra 19:14) ("You shall not curse the deaf man), and before the blind man do not place a stumbling-block. And you shall fear your G d; I am the L–rd.") "You shall not curse the deaf man.": This tells me only of a deaf man. Whence are all men included? From (Shemoth 22:7) "and a prince among your people you shall not curse." If so, why is "deaf man" written? Just as a deaf man is distinctive in being alive, (so all living men are included) — to exclude a dead man, who is not alive.
14) "and before the blind man do not place a stumbling-block.": before one who is "blind" in a certain matter. If someone asks you: "Is that man's daughter fit for (marriage into) the priesthood? Do not tell them that she is "kosher" if she is not. If they ask you for advice, do not give them advice that is unfit for them. Do not say: "Leave early in the morning," so that robbers should assault them. "Leave in the afternoon," so that they fall victim to the heat. Do not say to him "Sell your field and buy an ass," and you seek occasion against him and take (procure) it from him. Lest you say "But I gave him good advice!" — these things are "known to the heart," viz.: "And you shall fear your God; I am the Lord."