Page 218 - V1

Introduction to החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Laveen - L8-9
וט ואל - ןיואל

Even though this (law is well understood and) might all seem obvious, ןוֹעְמִשׁ וֹל רֵמוֹאו יולבּ עגוֹפוּ וֹמִּע ךְלוֹהו ,וֹל ןיִחְתוֹפּ אֵמטִּל
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if the circumstances were reversed, based on the opinion of the Sefer
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Ye’re’im, the law requires very great thought in an instance where someone :רֹמאל תוּזּעה תדִּמבּ וֹמצע תא שׁיִבּלמוּ .וינפבּ רֹמא :ןבוּארְִל
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was cursed. Would it be permitted to take revenge by withholding a later ואל לע םעפּה דוֹע רבוֹע אוּהו( ,ךְכו ךְכּ ינפל וילע ָתּרְבּדּ הָתּא
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request to borrow money? I don’t mean theft, G‑d forbid, but rather in ,יול ינְפּ ןבּלְתִמ ףכֵתו ,)תמא לע ףא ל"נּכו ,"ליִכרָ ךְלֵת אלֹ"דּ
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a case where he asked to borrow some tools, or Tzedakah or asked for
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some other favor. Would we say that because the offender caused physical ,)ל"נּכו "אְטח וילע אָשִּׂת אלֹ"דּ ואל לע ןכּ םגּ ןבוּארְ רבוֹעו(
anguish, that it would be permissible from the Torah to take revenge in any ,יִתּרְמא הז ןוּגּנבוּ הז ןפֹאבּ אלֹ לבא ,יִתּרְבּדּ תמא :ביִשֵׁמ יולו
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way since the Torah permits taking revenge or causing him bodily harm or
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anguish just as was done to him. (Except that it is a generalized mitzvah [to :ביִשֵׁמ ןוֹעְמִשׁו ,תחא העוּנְתִבּ ןינַּתְּשִׁמ םירִבדּ המּכּ יִכּ ַ,עוּדיּכּ
let the matter go unanswered] since anyone who ignores personal slights \ רמאֶשׁ ירֵחא ,ךָניִמאא אלֹ םיִמעפּ ףלא שׁיִחכַתּ םִא ףא הָתּע
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insults will have their own transgressions ignored by Heaven). How much
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more so can one refrain from returning a monetary favor, which is a much עמֵשׁ אָשִּׂת אלֹ"דּ ואל לע דוֹע ןכּ םגּ רבוֹעו( ךָינפבּ םירִבדּה
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more lenient response (than a physical response), as is evident from the םוּשׁבּ ןיִמאהל רוּסא הרָוֹתּה ןִמֶּשׁ ,ןמּקַל ררֵבאֶשׁ וֹמכּ "אוָשׁ
cited Gemara Yomah. הפּצחה תדִּמבּ וֹמצע תא שׁיִבּלִה הזּה עָשׁרָהֶשׁ ינְפִּמ יִכו ,ןפֹא
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Or it is possible that what the Sefer Ye're’im wrote when He said “one of וֹמכוּ ,"אוָשׁ עמֵשׁ אָשִּׂת אלֹ"דּ ואל רַתּה ,וינפבּ רמאו תוּזּעהו
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the thirteen principles” was applicable to money - that it was forbidden
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to take revenge – meaning that even if he was the “victim” of anguish, it .)'ב ףיִעס 'ז ללכִבּ ,םֵשּׁה הצרְי םִא ,ןמּקַל ררַֹביֶּשׁ
is forbidden to take revenge in a monetary matter although revenge would
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be allowed if the issue involved physical harm (but only at the moment הדִּמּה תבהא דצִּמ וּאבּ ל"נּה ןיואלּהֵמ המּכֶּשׁ ,האוֹר ךָנִּה
the hurt was inflicted). That it is possible that the Torah’s meaning in ,ךְרַבְּתי םֵשּׁה יכרְדַבּ ךְלוֹה הז ןבוּארְ היה וּלִּאֶשׁ ,ל"נּה העוּרגּה
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this regard is that this analytical rule of “Binyan Av” (a general principle
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found in one verse or in two verses) has two aspects: (1) to allow it, and וּהדְֵשׁחיֶּשׁ ,ןוֹעְמִשׁ לֶשׁ וֹדָשׁח וֹמצע לע לבּקַלוּ קֹתְּשִׁל וֹל היה
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(2) to forbid it. It is permitted if the offender caused bodily harm then it ףיִסוֹהלוּ יול לצא ןוֹעְמִשׁ םִע ךְליל אלֹו ,יול ןינִעבּ ןרְָקַּשׁל
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would be permissible to take bodily revenge. But it is forbidden if the העוּרגּה הדִּמִּמ וּנרְֵמְשׁי 'ד .תוּליִכרְדּ ןוֹשׁארִה וֹנוֲֹע לע תוֹנוֲֹע
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offense involved a monetary matter or if the revenge involved a monetary
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response; the Torah decrees that revenge is forbidden (and the matter .תאֹזּה
requires great thought).
This is all based on the opinion of the Sefer Ye're’im, the Se’Mag, and
Rabbeinu Yonah. But according to the Rambam and the Chinuch revenge םייחה רוקמ
is always forbidden by the Torah in all circumstances. Then there is no
practical difference in the way revenge is taken (physical pain \ anguish ,םירִיִשֲׁע םה וּלִּפא )וט( ,הנמלא וֹא םוֹתי אוּה םִאו )וט(
or monetarily) (and taking revenge or holding a grudge is always ֵ ֲ ָ ָ ְ ַ ָ ְ
forbidden).
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תוֹמְשׁ( אוּהו רחא ואל לע דוֹע רבוֹע ,םהינְפִבּ םָתוּנגּ רפִּסו
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הרָוֹתּה הרָיִהזִהֶשׁ ,"ןוּנּעְת אלֹ םוֹתיו הנמלא לכּ" :)א"כ ב"כ
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וֹשׁנעו .רעצ ןיִמ םוּשׁבּ ןבִּל ביִאכהל וֹא ןטינקְהל אלֶֹּשּׁ הזבּ
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.'וֹגו "םכְתא יִתּגרַהו יִפּא הרָחו" :)ג"כ םש( הרָוֹתּבּ שׁרָֹפְמ
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169 188
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