ב"ה
Rambam - 1 Chapter a Day
Genevah - Chapter 7
Genevah - Chapter 7
1When a person weighs for a colleague using weights that are less than the weights accepted by the people in that country, or he measures using a measure that contains less than the measure used by people in that country, he violates a negative commandment,1 as Leviticus 19:35 states: “Do not act deceitfully with regard to a judgment concerning measures, weights and liquid measures.”אהַשּׁוֹקֵל לַחֲבֵרוֹ בְּמִשְׁקָלוֹת חֲסֵרוֹת מִן הַמִּשְׁקָל שֶׁהִסְכִּימוּ עָלָיו בְּנֵי אוֹתָהּ הַמְּדִינָה, אוֹ הַמּוֹדֵד בְּמִדָּה חֲסֵרָה מִן הַמִּדָּה שֶׁהִסְכִּימוּ עָלֶיהָ - הֲרֵי זֶה עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר "לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה" (ויקרא יט, לה).
2Although a person who measures with an inaccurate measure or weight is a thief, he is not required to make a double payment of the stolen amount.2 All that is necessary is to give the proper measure of the article that was sold.באַף עַל פִּי שֶׁהַמּוֹדֵד אוֹ הַשּׁוֹקֵל חָסֵר גּוֹנֵב - אֵינוֹ מְשַׁלֵּם לוֹ תַּשְׁלוּמֵי כֶּפֶל, אֶלָא מְשַׁלֵּם לוֹ הַמִּדָּה אוֹ הַמִּשְׁקָל.
Lashes are not given for the violation of this transgression, because the thief is obligated to make financial restitution.וְאֵין לוֹקִין עַל לָאו זֶה, מִפְּנֵי שֶׁהוּא חַיָּב בְּתַשְׁלוּמִין.
3Whoever possesses an imperfect measure or weight in his home or store violates a negative commandment,3 as Deuteronomy 25:13 states: “You shall not have in your pocket two sets of weights....”גכָּל מִי שֶׁמַּשְׁהֶה בְּבֵיתוֹ אוֹ בַּחֲנוּתוֹ מִדָּה חֲסֵרָה אוֹ מִשְׁקָל חָסֵר - עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר "לֹא יִהְיֶה לְךָ בְּכִיסְךָ..." (דברים כה, יג).
One may not even use the imperfect measure as a chamber pot. For even if one does not use the imperfect measure oneself to buy and to sell, another person who does not know that it is imperfect may come and use it as a measure.וְאַפִלּוּ לַעֲשׂוֹת הַמִּדָּה עָבִיט שֶׁל מֵימֵי רַגְלַיִם - אָסוּר; שֶׁאַף עַל פִּי שֶׁאֵין זֶה לוֹקֵחַ וּמוֹכֵר בָּהּ, שֶׁמָּא יָבוֹא מִי שֶׁאֵינוֹ יוֹדֵעַ שֶׁהִיא חֲסֵרָה, וְיִמְדֹּד בָּהּ.
Lashes are not administered for the violation of this transgression, because it does not involve a deed.4וְאֵין לוֹקִין עַל לָאו זֶה, שֶׁהֲרֵי אֵין בּוֹ מַעֲשֶׂה.
4If a standard seal5 was affixed to all the measures and weights in a city, and the imperfect measure did not have such a seal, it is permitted to leave it for other household purposes.6דהָיוּ הַמִּדּוֹת וְהַמִּשְׁקָלוֹת שֶׁל בְּנֵי הָעִיר חֲתוּמוֹת בְּחוֹתָם יָדוּעַ, וְזוֹ הַמִּדָּה אוֹ הַמִּשְׁקָל הַחֲסֵרִים בְּלֹא חוֹתָם - הֲרֵי זֶה מֻתָּר לְשַׁהוֹתָם לִשְׁאָר תַּשְׁמִישֵׁי הַבַּיִת.
Similarly, when a sela became blemished at its side,7 a person should not use it as a weight, nor should he cast it among his pieces of scrap metal, nor should he drill a hole in it and hang it around his son’s neck, lest another person come and make it appear as a weight. Instead, one should grind it into powder, cut it into small pieces, pulverize it, or throw it into the Dead Sea.8כַּיּוֹצֵא בְּזֶה סֶלַע שֶׁנִּפְגְמָה מִן הַצַּד - לֹא יַעֲשֶׂנָּה מִשְׁקָל בֵּין מִשְׁקְלוֹתָיו, וְלֹא יִזְרְקֶנָּה בֵּין גְּרוּטוֹתָיו, וְלֹא יִקְּבֶנָּה וְיִתְלֶנָּה בְּצַוָּאר בְּנוֹ, שֶׁמָּא יָבוֹא אַחֵר וְיַעֲשֶׂנָּה מִשְׁקָל; אֶלָא אוֹ יִשְׁחֹק אוֹ יַחְתֹּךְ אוֹ יָקֹץ, אוֹ יַשְׁלִיךְ לְיָם הַמֶּלַח.
5If the size of a sela was reduced to the extent that it was halved, it may be used.9 If it was reduced to less than half or more than half, it should be cut until it becomes a half.החָסְרָה וְעָמְדָה עַל מֶחְצָה, יְקַיֵּם. עָמְדָה עַל פָּחוֹת מִמֶּחְצָה, יָקֹץ; עַל יָתֵר מִמֶּחְצָה, יָקֹץ עַד שֶׁיַעֲמִידֶנָּה עַל מֶחְצָה.
If it was reduced by less than one sixth of its worth, it may be used for buying and selling, but not as a weight.10 The reason it may be used is that most people will forgo any loss that is less than a sixth.11וְאִם לֹא חָסְרָה אֶלָא פָּחוֹת מִשְּׁתוּת - יְקַיֵּם לָשֵׂאת וְלָתֵת בָּהּ, אֲבָל לֹא לְמִשְׁקָל; שֶׁכָּל פָּחוֹת מִשְּׁתוּת, רֹב בְּנֵי אָדָם מוֹחֲלִין בּוֹ בְּמַשָּׂא וּבְמַתָּן.
6When a sela is damaged in its center, it may not be sold to a killer or a thief, for they may use it to deceive others.12 One may, however, place a hole in its center and hang it around a child’s neck.13וסֶלַע שֶׁנִּפְגְמָה בָּאֶמְצָע - אָסוּר לִמְכֹּר אוֹתָהּ לְהָרָג אוֹ לֶחָרָם, מִפְּנֵי שֶׁמְּרַמִּין בָּהּ אֶת אֲחֵרִים; אֲבָל נוֹקְבָהּ, וְתוֹלֶה אוֹתָהּ בְּצַוַּאר הַקָּטָן.
7A person should make his measures the size of a se’ah,14 half a se’ah and a quarter of a se’ah, a kav,15 half a kav, a quarter of a kav, an eighth of a kav and a twenty-fourth of a kav. He should not, however, make a measure of two kabbim, lest it be mistaken for a quarter of a se’ah, which is a kav and a half.זעוֹשֶׂה אָדָם מִדּוֹתָיו סְאָה, וַחֲצִי סְאָה, וּרֹבַעַ סְאָה, וְקַב, וַחֲצִי קַב, וְרֹבַע הַקַּב, וַחֲצִי הָרֹבַע, וּשְׁמִינִית הָרֹבַע; אֲבָל לֹא יַעֲשֶׂה קַבַּיִם, שֶׁלֹּא תִתְחַלֵּף בְּרֹבַע הַסְּאָה שֶׁהוּא קַב וּמֶחְצָה.
Similarly, with regard to liquid measure, one should make a hin,16 half a hin, a third of a hin, a quarter of a hin, a log,17 half a log, a quarter of a log, an eighth of a log and a sixty-fourth of a log.וְכֵן בְּמִדּוֹת הַלַּח עוֹשֶׂה הִין, וַחֲצִי הִין, וּרְבִיעִית הַהִין, וְלוֹג, וַחֲצִי לוֹג, וּרְבִיעִית, וּשְׁמִינִית, וְאֶחָד בִּשְּׁמוֹנָה בִּשְׁמִינִית.
The Sages did not forbid one from making a third of a hin and a quarter of a hin, although they could be confused with each other, because there were such measures in the Sanctuary from the time of Moses our teacher onward.18וְלֹא אָסְרוּ לַעֲשׂוֹת שְׁלִישִׁית הִין וּרְבִיעִית הִין, אַף עַל פִּי שֶׁמִּתְחַלְּפִין זֶה בְּזֶה, הוֹאִיל וְהָיוּ בַּמִּקְדָּשׁ מִיּמוֹת מֹשֶׁה רַבֵּנוּ.
8Whether a person deals with a Jew or a gentile, if he measures or weighs with a measure that is lacking, he transgresses a negative commandment and is obligated to return the difference.19 Similarly, it is forbidden to deceive a gentile with regard to an account; instead, one must reckon carefully with him, as Leviticus 25:50 states: “You should reckon with his purchaser.”20חאֶחָד הַנּוֹשֵׂא וְנוֹתֵן עִם יִשְׂרָאֵל, אוֹ עִם עוֹבֵד כּוֹכָבִים - אִם מָדַד אוֹ שָׁקַל בְּחָסֵר, עוֹבֵר עַל לֹא תַעֲשֶׂה וְחַיָּב לְהַחְזִיר. וְכֵן אָסוּר לְהַטְעוֹת אֶת הַעוֹבֵד כּוֹכָבִים בְּחֶשְׁבּוֹן, אֶלָא יְדַקְדֵּק עִמּוֹ, שֶׁנֶּאֱמַר "וְחִשַּׁב עִם קֹנֵהוּ" (ויקרא כה, נ).
This applies with regard to a gentile who is under your control; surely it applies to one who is not under your control. A person who performs such deceit is included among those about whom Deuteronomy 25:16 says: “They are an abomination unto God, all who do these things, all who act crookedly.”אַף עַל פִּי שֶׁהוּא כָּבוּשׁ תַּחַת יָדֶיךָ, קַל וְחֹמֶר לַעוֹבֵד כּוֹכָבִים שֶׁאֵינוֹ כָּבוּשׁ תַּחַת יָדֶיךָ; וַהֲרֵי הוּא אוֹמֵר "כִּי תוֹעֲבַת ה' אֱלֹהֶיךָ כָּל עֹשֵׂה אֵלֶּה, כֹּל עֹשֵׂה עָוֶל" (דברים כה, טז), מִכָּל מָקוֹם.
9Similar principles apply regarding the measurement of land. If a person deceives a colleague with regard to the measurement of land, he transgresses a negative commandment, as implied by Leviticus 19:35: “Do not act deceitfully with regard to a judgment concerning measures....” “Measures” refers to the measurement of land. The verse is saying that one should not act deceitfully with regard to any judgment, be it a judgment concerning measures, one of weights or one involving a tiny liquid measure, the size of a mesurah.21טוְכֵן בְּמִדַּת הַקַּרְקַע - אִם הִטְעָה אֶת חֲבֵרוֹ בִּמְשִׁיחַת הַקַּרְקַע, עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר "לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה" (ויקרא יט, לה) - "בַּמִּדָּה", זוֹ מִדַּת הַקַּרְקַע. וְכֵן הוּא עִנְיַן פָּסוּק זֶה "לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט" מִדַּת קַרְקָע, וְלֹא בְּמִשְׁפַּט הַמִּשְׁקָל וְלֹא בְּמִשְׁפַּט הַמִּדָּה, אַפִלּוּ מִדָּה קְטַנָּה כִּמְשׂוּרָה.
10When the members of a company are exact in their dealings with each other,22 and they exchange one portion of a sacrificial offering for another, or they borrow food and then return its equivalent, they transgress the prohibition against false measures, false weights and false amounts if they do not return the exact amount. If the exchange takes place on a festival, it is also a transgression of the prohibition against borrowing and repaying on a festival.23יבְּנֵי חֲבוּרָה הַמַּקְפִּידִים זֶה עַל זֶה שֶׁהֶחֱלִיפוּ חֵלֶק בְּחֵלֶק, אוֹ לָוָה מִמֶּנּוּ מַאֲכָל וְהֶחֱזִיר לוֹ - עוֹבְרִין מִשּׁוּם מִדָּה, וּמִשּׁוּם מִשְׁקָל, וּמִשּׁוּם מִנְיָן, וּמִשּׁוּם לוֹוִין וּפוֹרְעִין בְּיוֹם טוֹב.
11A person who usurps the property boundaries of a colleague and includes even a fingerbreadth of a colleague’s landed property in his own property24 transgresses. If he acts openly, by the power of force, he is a robber. If he acts with stealth, he is a thief.25 If he usurps a colleague’s property in Eretz Yisrael, he transgresses two negative commandments: the prohibition against either theft or robbery,26 and the prohibition against moving a property boundary.27 One is liable for the transgression of this negative commandment only in Eretz Yisrael, for Deuteronomy 19:14 states: “Do not usurp the property boundaries of a colleague... in the heritage that you will acquire....’’28יאהַמַּסִּיג גְּבוּל רֵעֵהוּ, וְהִכְנִיס מִתְּחוּם חֲבֵרוֹ בְּתוֹךְ תְּחוּם שֶׁלּוֹ, אַפִלּוּ מְלוֹא אֶצְבָּע: אִם בְּחָזְקָה עָשָׂה, הֲרֵי זֶה גַּזְלָן; וְאִם הִסִּיג בַּסֵּתֶר, הֲרֵי זֶה גַּנָּב. וְאִם בְּאֶרֶץ יִשְׂרָאֵל הִסִּיג הַגְּבוּל, הֲרֵי זֶה עוֹבֵר בִּשְׁנֵי לָאוִין: בְּלָאו שֶׁל גְנֵבָה אוֹ שֶׁל גְזֵלָה, וּבְלָאו שֶׁל “לֹא תַסִּיג גְּבוּל רֵעֲךָ" (דברים יט, יד). וְאֵין חַיָּבִין בְּלָאו זֶה אֶלָא בְּאֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר "בְּנַחֲלָתְךָ אֲשֶׁר תִּנְחַל בָּאָרֶץ" (שם).
12The punishment for the person who uses false measures is greater than the punishment for licentious sexual behavior, for this is a sin between a person and his colleague,29 and this is a sin between a person and God.30 Whoever denies the mitzvah of just measures is considered as if he denied the exodus from Egypt, which is the first of God’s commandments.31 Conversely, one who accepts the mitzvah of just measures is considered as if he acknowledges the exodus from Egypt, which brought about all of God’s commandments.32יבקָשֶׁה עָנְשָׁן שֶׁל מִדּוֹת, יָתֵר מֵעָנְשָׁן שֶׁל עֲרָיוֹת, שֶׁזֶּה בֵּינוֹ לְבֵין הַמָּקוֹם, וְזֶה בֵּינוֹ לְבֵין חֲבֵרוֹ. וְכָל הַכּוֹפֵר בְּמִצְוַת מִדּוֹת - כְּכוֹפֵר בִּיצִיאַת מִצְרַיִם, שֶׁהִיא תְּחִלַּת הַצִּוּוּי; וְכָל הַמְּקַבֵּל עָלָיו מִצְוַת מִדּוֹת - הֲרֵי זֶה מוֹדֶה בִּיצִיאַת מִצְרַיִם, שֶׁהִיא גָּרְמָה לְכָל הַצִּוּוּיִין.
Footnotes
1.
Sefer HaMitzvot (Negative Commandment 271) and Sefer HaChinuch (Mitzvah 258) consider this to be one of the 613 mitzvot of the Torah.
2.
Bava Metzia 61b considers a person who uses false weights and measures to be a gazlan, a robber, and not a ganav, a thief. A gazlan is not liable for double payment.
3.
Sefer HaMitzvot (Negative Commandment 272) and Sefer HaChinuch (Mitzvah 602) consider this to be one of the 613 mitzvot of the Torah.
4.
As stated in Hilchot Sanhedrin 18:1-2, whenever a deed is not involved in the transgression of a commandment, lashes are not administered.
Moreover, even when one makes or purchases the imperfect measure, and thus a deed is involved, lashes are not administered. For this transgression is defined as not to possess a false measure, and “possession” does not involve a deed.
5.
E. g., from a city’s inspection agency.
6.
Since it lacks a seal, it is obviously not an acceptable measure.
7.
The laws concerning a coin that has damage in its center are discussed in Halachah 6. When a blemish is made at the side of a coin, we fear that a corrupt person will file it down to make it appear as if it were not blemished, without stating that its weight has been reduced.
8.
Today, the term Yam HaMelech is used to refer to the Dead Sea. In certain of the Rambam’s texts, he uses this term to refer to the Mediterranean Sea as well.
9.
For the difference between half a sela and a sela is obvious.
10.
The Ra’avad interprets this as meaning that it should not be used to weigh other selaim. Note the Rambam’s Commentary on the Mishnah (Keilim 12:7), which states that these laws apply only when a coin is used as currency.
11.
The Ra’avad states that if one gives it to another person with the understanding that it is whole, one has deceived him. The Shulchan Aruch (Choshen Mishpat 227:6) differs and maintains that if a coin is assigned a specific worth, there are no difficulties in using such a coin, even it was damaged, provided that the damage does not exceed one sixth.
Note the Ramah (Choshen Mishpat 227:16), who states that the principles that apply with regard to coins are different from those that apply with regard to other subjects, and the measure of difference allowed is one twelfth and not one sixth.
12.
Since these individuals inspire fear, a person will not think carefully when involved in transactions with them and will accept a lesser measure unknowingly.
13.
Since it has a hole in its center, it is obviously worth less than its original value.
14.
In modem measure, a se’ah is equivalent to 8,294 cubic centimeters according to Shiurei Torah, and 14,333 cubic centimeters according to the Chazon Ish.
15.
In modem measure, a kav is equivalent to 138 cubic centimeters according to Shiurei Torah, and 239 cubic centimeters according to the Chazon Ish.
16.
In modem measure, a hin is equivalent to 414 cubic centimeters according to Shiurei Torah, and 717 cubic centimeters according to the Chazon Ish. A hin is equivalent to twelve log.
17.
In modem measure, a log is equivalent to 345.6 cubic centimeters according to Shiurei Torah, and 597 cubic centimeters according to the Chazon Ish.
18.
As Numbers 28:14 states: “(A libation of] a third of a hin of wine should be given for a ram, and a fourth of a hin should be given for a sheep.” See Hilchot Klei HaMikdash 1:17.
19.
See Chapter 1, Halachah 1, which states that the prohibition against stealing applies equally to stealing from a gentile or from a Jew.
20.
This verse refers to the redemption of a Hebrew servant who had been sold to a gentile master.
In his Commentary on the Mishnah (Keilim 12:7), the Rambam elaborates at length with regard to the prohibition against stealing from a gentile, explaining that doing so: a) transgresses God’s will, b) reinforces undesirable character traits, and c) can lead to the desecration of God’s name. He concludes his discussion of the matter as follows: [“With these extensive comments,] we have departed from our purpose, but we have made note of a matter that is not fit to ignore”.
21.
As stated in Chapter 8, Halachah 7, a mesurah is 1/36 of a log.
22.
I.e., they demand that they receive the exact amount that they are entitled to, and are not willing to forgo anything at all.
23.
It is forbidden to take or give a loan on the Sabbath or a festival, lest one transgress the forbidden labor of writing (Hilchot Shabbat 23:12).
24.
I.e., he moves the property boundary distinguishing between the two domains.
25.
See Chapter 1, Halachah 3, which makes these distinctions.
26.
Which is also a prohibition in the diaspora as well.
27.
Sefer HaMitzvot (Negative Commandment 246) and Sefer HaChinuch (Mitzvah 522) consider this to be one of the Torah’s 613 commandments.
28.
I.e., in Eretz Yisrael, the land that God has granted the Jews as an eternal heritage.
29.
Using false measures.
30.
Licentious sexual behavior. A sin between a man and a colleague is considered more severe than a sin between man and God, because a sin between man and God can be atoned for by teshuvah alone. With regard to a sin between man and man, teshuvah is not effective until the person corrects the wrong he inflicted upon his colleague. In this instance, this, involves return of the stolen object.
31.
I.e., it is mentioned in the first of the Ten Commandments.
32.
For it is through the exodus that the Jews left Egypt and accepted God’s commandments at Mount Sinai.
The equivalence between the two is established by the Sifra in its commentary on Leviticus 19:36. The Maggid Mishneh explains that the connection between the two is also theoretical as well. When a person uses false measure, he implies that God does not involve Himself in material matters. The falseness of that premise was proven by the exodus from Egypt, at which time He wrought awesome miracles within our material framework of reference.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
Published and copyright by Moznaim Publications, all rights reserved.
To purchase this book or the entire series, please click here.
To purchase this book or the entire series, please click here.
The text on this page contains sacred literature. Please do not deface or discard.
Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
