Onáát devárim és onáát mámon összehasonlító misnája.
MISHNA: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).
Számos különbséget sorol fel a Gemárá, a kettőt összehasonlítandó, mindegyiket az onáát devárim javára. Ezek egyike a jirá-faktor:
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.
A Máhársá szerint ugyanolyan értelemben van itt szó a jiráról, mint a kefel (gázlán vs. gánáv) ügyében, amikor egy „álszent szekírozásról” van szó, ahol az áldozat nem látja át a szándékosságot.
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Lássuk az eredeti, tórai szöveg magyarázatait.
When you sell property to your neighbor, or buy any from your neighbor, you shall not wrong one another.
Do not wrong one another, but fear your God; for I יהוה am your God.
A klasszikus Rási, Midrás alapján a legfurcsább. Pontosan a jirá-faktorból derül ki, hogy onáát devárimról van szó és nem mámonról!
ולא תונו איש את עמיתו YE SHALL NOT THEREFORE BE EXTORTIONATE TO ONE ANOTHER — Here Scripture warns against vexing by words (wounding a person’s feelings) — that one should not annoy his fellow-man, nor give him an advice which is unfitted for him, but is in accordance with the plan and the advantage of the adviser. But lest you should say, “Who knows whether I had any intention to do him evil?” Scripture therefore states: “but thou shalt fear thy God”! — He Who knows men’s thoughts, He knows it! In all cases where it is a matter of conscience (more lit., a matter handed over to the heart), when no one knows the truth except the one who has the thought in his heart, Scripture always states: “but be afraid of thy God”! (Sifra, Behar, Chapter 4 1-2; Bava Metzia 58b; cf. also Rashi on Leviticus 19:14.)
A nehézség: mitől jirá inkább a mámon mint a devárim? Nem pont fordítva? Ipchá misztábrá?
1. A devárim alapesete a direkt sértegetés. Valóban van a Rási által idézett álszent, mélyebb eset, ez igaz.
2. De a mámonban éppen az alapeset a rejtett! Hiszen átverés-alapú.
Igaz, hogy végül ki fog derülni, és a devárim talán soha nem fog kiderülni. De miért ez a hosszútávú, teoretikus, ritka eset a definiáló esszencia a tipikus helyett?
A Párdesz Joszéf és Rábénu Becháje elemzése (mindkettőt a jirá alapján találtam).
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ולא תונו איש את עמיתו ויראת מאלוהיך, “Do not wrong one another, but fear your G’d, etc.” The אונאה referred to in this verse is called אונאת דברים, hurting people with words. Examples are: not to offer deliberately poor advice; irritating one’s fellow and provoking him to become angry (Rashi). We have a statement in Baba Metzia 59 that “all the gates are closed (subject to being closed from time to time) except the gate of אונאה, i.e. the supervision by the watchful eye of G’d if someone is guilty of that sin. The sages based this on Amos 7,7 הנה יהוה נצב על חומת אנך וידו אנך, “here the Lord was standing on a wall checked with a plumb line, and in His hand a plumb line.” [The word אנך in that verse is related to אונאה, and the prophet describes the constant alertness of G’d for deviations from the ‘straight and narrow’ symbolized by the plumb line. Ed.] The reason for this is that the victim of such provocations is ever upset and prays to G’d to deliver him from such verbal persecution. This results in G’d’s being involved in matters such as these around the clock. In the event the guilty party who employed language subject to different interpretations consoles himself by saying that his intention to cause his victim anguish could not be proven, the Torah reminds him: “and fear your G’d,” i.e. He knows.
A Torá Temimá megmutatja, hogy a mászur lálév fogalma nem ebből a vejárétából származik, hanem a bölcsek tiszteletének parancsolatából.
Lábjegyzetében (itt nem látszik, csak megnyitásra) explicit említi az általunk felvetett alapproblémát (de a mélyebbet nem), és továbbirányít a többi említéshez, ahol már feltehetően írt akár erről is, hogy mi a mászur lálév pontosan.
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De persze itt a Metivtá is írhat ugyanerről.
The baraita continues: One might have thought that one may close his eyes like one who does not see the elder. Therefore, the verse states: “Before the hoary head you shall stand and you shall revere the face of an elder, and you shall fear your God” (Leviticus 19:32). With regard to any matter given over to the heart, it is stated: “And you shall fear your God.” This phrase is referring to a situation where it is impossible to prove whether one purposefully made it appear as if he were not aware that he was obligated to perform a mitzva, as only that individual and God know the truth.
A Deepseek alapvető, psát válasza már elég szaturált egy cikkhez. A további TT-ket azért még meg lehet nézni.
A további magyarázat olvasások helyett talán inkább jobb, ha saját gondolatot adunk hozzá: motiváció szintjén igenis a szóbeli sanyargatás szívbeli, mert onnan indul. Az, hogy pénzt akarunk, egy felületes dolog, a felületes emberek jécer hárája. A verbal abuse az entellektüellek physical abuse-ja.
A teljesség jegyében azért belinkelem a két idézett további TT helyet (mindkettő Kedosimban vejárétá, és csak ennyi van):
You shall not insult the deaf, or place a stumbling block before the blind. You shall fear your God: I am יהוה.
You shall rise before the aged and show deference to the old; you shall fear your God: I am יהוה.
Ez a két előfordulás van, de igazából ehhez a hosszabb lábjegyzethez vezetnek. Itt azzal foglalkozik, hogy a cedukim hogy értik félre a lifné ivért, és miért akarja Cházál kihozni a látszólagos psátból.
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U.i. A „mászur lálév” kifejezés csak a Talmud két fentebb említett helyén fordul elő, a Metivtá nem adresszálja egyiket sem. Rási hasonlóan és alaposabban ír mindkettőről:
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Just as there is oppression in commercial transactions, so too is there oppression with words. And verbal oppression is more serious than financial oppression, because money can be returned, whereas words cannot be returned; and one has to do with a person's self, whereas the other [just] has to do with their money. So one who cries out (in prayer) over being verbally oppressed is answered immediately. Gloss...
A híres utolsó RJ-RL-incidens – látszólag az onáát devárim tipikus példája. Miért volt szabad?
These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥanan says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥanan said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥanan: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥanan said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.
Máhársál innen tanul egy engedélyt a tanítóra (talán csak a legfőbb tanítóra?).
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