Tanach
Vayikra 5:20-26 ויקרא ה׳:כ׳-כ״ו
Part of: VayikraVayikra, Aliyah 7Chapter 5
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיְדַבֵּר יְהֹוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃
And Adonoy spoke to Moshe, saying;
And Adonoy spoke to Moshe, saying;
נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהֹוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אֽוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתֽוֹ׃
If a person sins and wrongfully deviates from Adonoy and denies to his friend the possession of a keepsake placed in his trust or, a deposit [regarding money that was loaned or in partnership,] or theft [claiming that something was stolen,] or, oppressed [he withheld wages from] his friend.
If a person sins and wrongfully deviates from Adonoy and denies to his friend the possession of a keepsake placed in his trust or, a deposit [regarding money that was loaned or in partnership,] or theft [claiming that something was stolen,] or, oppressed [he withheld wages from] his friend.
Rashi
בתשומת יד. שֶׁשָּׂם בְּיָדוֹ מָמוֹן לְהִתְעַסֵּק אוֹ בְּמִלְוֶה:
בתשומת יד A CHARGE — He denies that he has put (שָׂם) money into his (the neighbour’s) hand (יד, i. e. that he has put money at his disposal) for the purpose of doing business in partnership or as a loan (cf. Onkelos and Sifra, Vayikra Dibbura d'Chovah, Chapter 22 6).
או בגזל. שֶׁגָּזַל מִיָּדוֹ כְּלוּם:
או בגזל OR A THING TAKEN AWAY BY VIOLENCE — He denies that he has violently taken something from his possession,
או עשק. הוּא שְֹכַר שָֹכִיר (שם):
או עשק OR HATH WRONGED [HIS NEIGHBOUR] — This refers to withholding the wages of a hired man (cf. Leviticus 19:13; see also Sifra, Vayikra Dibbura d'Chovah, Chapter 22 6 and Bava Kamma 103b).
אֽוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵֽנָּה׃
Or, if he found a lost item and denies it and swears falsely in any of all these [aforementioned instances], whatever someone will do to sin in these instances.
Or, if he found a lost item and denies it and swears falsely in any of all these [aforementioned instances], whatever someone will do to sin in these instances.
Rashi
וכחש בה. שֶׁכָּפַר על אחת מכל אֵלֶּה אשר יעשה האדם לחטא וּלְהִשָּׁבַע עַל שֶׁקֶר לִכְפִירַת מָמוֹן:
וכחש בה AND DENIETH IT — i.e. that he denies על אחת מכל REGARDING ONE OF ALL these things (those mentioned above), אשר יעשה האדם לחטא THAT A MAN DOETH (is apt to do, cf. Numbers 5:7, said of a similar case מכל חטאת האדם) TO SIN and to swear falsely with the object of repudiating a money claim.
וְהָיָה כִּֽי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הׇפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָֽא׃
It shall be that when he [realizes his] sin and incurs guilt, he shall return the stolen property that he stole, or, the wages that he withheld or, whatever keepsake that was placed in his trust or, the lost item which he found.
It shall be that when he [realizes his] sin and incurs guilt, he shall return the stolen property that he stole, or, the wages that he withheld or, whatever keepsake that was placed in his trust or, the lost item which he found.
Rashi
כי יחטא ואשם. כְּשֶׁיַּכִּיר בְּעַצְמוֹ לָשׁוּב בִּתְשׁוּבָה, וּבְדַעְתּוֹ לְהִתְוַדּוֹת כִּי חָטָא וְאָשֵׁם:
יחטא ואשם כי means when he comes to a recognition of himself (recognises his duty) to repent of his sin and makes up his mind to confess that he has sinned and has incurred guilt).
אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתֽוֹ׃
Or, anything about which he will swear falsely. He shall pay its price and add an additional fifth to that [amount] to whomever that object belongs he shall give it on the day of his guilt-offering.
Or, anything about which he will swear falsely. He shall pay its price and add an additional fifth to that [amount] to whomever that object belongs he shall give it on the day of his guilt-offering.
Rashi
בראשו. הוּא הַקֶּרֶן, רֹאשׁ הַמָּמוֹן:
בראשו — This means the principal — the capital (ראש) money.
וחמשתיו. רִבְּתָה הַתּוֹרָה חֲמִישִׁיּוֹת הַרְבֵּה לְקֶרֶן אַחַת, שֶׁאִם כָּפַר בַּחֹמֶשׁ וְנִשְׁבַּע וְהוֹדָה, חוֹזֵר וּמֵבִיא חֹמֶשׁ עַל אוֹתוֹ חֹמֶשׁ, וְכֵן מוֹסִיף וְהוֹלֵךְ עַד שֶׁיִּתְמַעֵט הַקֶּרֶן הַנִּשְׁבָּע לוֹ פָּחוֹת מִשָּׁוֶה פְּרוּטָה (בבא קמא ק"ג):
וחמשתיו [AND HE SHALL ADD] THE FIFTH PART [MORE THERETO) — By using the plural וחמשתיו the Torah includes in this law of restitution the many additional fifths possible in respect to one principal — that if he denies the fifth (i. e. he asserts that he has repaid both capital and fifth, but has not really paid the latter, for which a claim is now made against him) and takes an oath that he has paid it, but afterwards admits the claim, then he must now bring (pay) a fifth in addition to this fifth (a fifth of the original fifth which now has become the קרן in addition to it), and so he keeps on adding a fifth to the original fifth until the principal about which he takes an oath becomes less in value than a P’rutah (Sifra, Vayikra Dibbura d'Chovah, Section 13 12; Bava Kamma 103a).
לאשר הוא לו. לְמִי שֶׁהַמָּמוֹן שֶׁלּוֹ (שם):
לאשר הוא לו [AND HE SHALL ADD THE FIFTH PART MORE THERETO AND GIVE IT] UNTO HIM TO WHOM IT APPERTAINETH — i. e. to him whose is the money (Sifra, Vayikra Dibbura d'Chovah, Section 13 12; Bava Kamma 108; also Bava Kamma 103a).
וְאֶת־אֲשָׁמוֹ יָבִיא לַיהֹוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵֽן׃
He shall bring his guilt-offering to Adonoy an unblemished ram, from the sheep based on the valuation, as a guilt-offering to the kohein.
He shall bring his guilt-offering to Adonoy an unblemished ram, from the sheep based on the valuation, as a guilt-offering to the kohein.
וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהֹוָה וְנִסְלַח לוֹ עַל־אַחַת מִכֹּל אֲשֶֽׁר־יַעֲשֶׂה לְאַשְׁמָה בָֽהּ׃ {פ}
The kohein will atone for him before Adonoy and he will be pardoned for anything that he will do through which guilt incurs.
The kohein will atone for him before Adonoy and he will be pardoned for anything that he will do through which guilt incurs.
נפש כי תחטא. אָמַר רַבִּי עֲקִיבָא, מַה תַּ"ל וּמָעֲלָה מַעַל בַּה'? לְפִי שֶׁכָּל הַמַּלְוֶה וְהַלֹּוֶה וְהַנּוֹשֵֹׁא וְהַנּוֹתֵן אֵינוֹ עוֹשֶׂה אֶלָּא בְּעֵדִים וּבִשְׁטָר, לְפִיכָךְ בִּזְמַן שֶׁהוּא מְכַחֵשׁ, מְכַחֵשׁ בָּעֵדִים וּבַשְּׁטָר, אֲבָל הַמַּפְקִיד אֵצֶל חֲבֵרוֹ אֵינוֹ רוֹצֶה שֶׁתֵּדַע בּוֹ נְשָׁמָה אֶלָּא שְׁלִישִׁי שֶׁבֵּינֵיהֶם, לְפִיכָךְ כְּשֶׁהוּא מְכַחֵשׁ מְכַחֵשׁ בַּשְּׁלִישִׁי שֶׁבֵּינֵיהֶם (שם):
ונפש כי תחטא IF A SOUL SIN [AND COMMIT FAITHLESSNESS AGAINST THE LORD] — R. Akiba said, What is the force of מעל בה׳ ומעלה here, where it does not speak of betraying “holy things of the Lord” as in v. 15, but of betraying one’s neighbour? Because whoever lends or borrows money or does business with another, does it as a rule only in the presence of witnesses or by a document, therefore when he repudiates the matter, he repudiates the witnesses or the document; but he who deposits something with his neighbour does not wish any living soul to know about it except the Third Being (God) who is between them; therefore when he repudiates the deposit, he is repudiating the Third Being who is between them (Sifra, Vayikra Dibbura d'Chovah, Chapter 22 4).