לא תגנוב (Copy)

ByAnat Shapira

עשרת הדיברות

שמות כ׳:י״ג

(יג) לֹ֥֖א תִּֿרְצָֽ֖ח׃ (ס) לֹ֣֖א תִּֿנְאָֽ֑ף׃ (ס) לֹ֣֖א תִּֿגְנֹֽ֔ב׃ (ס) לֹֽא־תַעֲנֶ֥ה בְרֵעֲךָ֖ עֵ֥ד שָֽׁקֶר׃ (ס)

Exodus 20:13

(13) Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.

ויקרא י״ט:י״א

(יא) לֹ֖א תִּגְנֹ֑בוּ וְלֹא־תְכַחֲשׁ֥וּ וְלֹֽא־תְשַׁקְּר֖וּ אִ֥ישׁ בַּעֲמִיתֽוֹ׃

Leviticus 19:11

(11) Ye shall not steal; neither shall ye deal falsely, nor lie one to another.

מה כלול בציווי "לא תגנוב" לפי כל אחד מהפרשנים? כתבו בקובץ השיתופי (פדלט)

רש"י על שמות כ׳:י״ג:ב׳

(ב) לא תגנב. בְּגוֹנֵב נְפָשׁוֹת הַכָּתוּב מְדַבֵּר, לֹא תִּגְנֹבוּ (ויקרא י"ט), בְּגוֹנֵב מָמוֹן; אוֹ אֵינוֹ אֶלָּא זֶה בְגוֹנֵב מָמוֹן וּלְהַלָּן בְּגוֹנֵב נְפָשׁוֹת? אָמַרְתָּ דָּבָר לָמֵד מֵעִנְיָנוֹ – מַה לֹא תִרְצָח, לֹא תִנְאָף, מְדַבֵּר בְּדָבָר שֶׁחַיָּבִין עָלָיו מִיתַת בֵּית דִּין, אַף לֹא תִגְנֹב דָּבָר שֶׁחַיָּב עָלָיו מִיתַת בֵּית דִּין (סנהדרין פ"ו):

Rashi on Exodus 20:13:2

(2) לא תגנוב THOU SHALT NOT STEAL — Scripture here is speaking about a case of one who steals human beings, whilst the command (Leviticus 19:11) “Ye shall not steal” speaks about a case of one who steals money (another person’s property in general). Or perhaps this is not so, but this speaks about the case of one who money and the other about the case of one who steals human beings! You must, however, admit that the rule applies: a statement must be explained from its context. How is it in regard to, “Thou shalt not murder” and “Thou shalt not commit adultery”? Each, speaks of a matter for which one becomes liable to death by sentence of the court; similarly, “Thou shalt not steal”, must speak of a matter for which one becomes liable to death by sentence of the court, and this is not so in the case of theft of money but only in that of kidnapping (Sanhedrin 86a; cf.Mekhilta d'Rabbi Yishmael 20:3:13).

אבן עזרא על שמות כ׳:י״ג:ג׳

(יג) לא תגנוב. משמע גנבה קחת ממון בסתר. ויש גנב שהוא בן מות כמו גונב נפש מישראל, בין שהוא נער קטן או נלעג לשון. והגנבה בממון בין בפניו בין שלא בפניו, או שרימהו בחשבון או במידה או במשקל. וזאת המילה גם היא כוללת מי שיגנוב לב אחר, כאשר עשה אבשלום:

Ibn Ezra on Exodus 20:13:3

Stealing implies taking money secretly. There are thieves who incur the death penalty

לא זוכרים מה עשה אבשלום? הנה תזכורת:

שמואל ב ט״ו

(א) וַֽיְהִי֙ מֵאַ֣חֲרֵי כֵ֔ן וַיַּ֤עַשׂ לוֹ֙ אַבְשָׁל֔וֹם מֶרְכָּבָ֖ה וְסֻסִ֑ים וַחֲמִשִּׁ֥ים אִ֖ישׁ רָצִ֥ים לְפָנָֽיו׃ (ב) וְהִשְׁכִּים֙ אַבְשָׁל֔וֹם וְעָמַ֕ד עַל־יַ֖ד דֶּ֣רֶךְ הַשָּׁ֑עַר וַיְהִ֡י כָּל־הָאִ֣ישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִיב֩ לָב֨וֹא אֶל־הַמֶּ֜לֶךְ לַמִּשְׁפָּ֗ט וַיִּקְרָ֨א אַבְשָׁל֤וֹם אֵלָיו֙ וַיֹּ֗אמֶר אֵֽי־מִזֶּ֥ה עִיר֙ אַ֔תָּה וַיֹּ֕אמֶר מֵאַחַ֥ד שִׁבְטֵֽי־יִשְׂרָאֵ֖ל עַבְדֶּֽךָ׃ (ג) וַיֹּ֤אמֶר אֵלָיו֙ אַבְשָׁל֔וֹם רְאֵ֥ה דְבָרֶ֖ךָ טוֹבִ֣ים וּנְכֹחִ֑ים וְשֹׁמֵ֥עַ אֵין־לְךָ֖ מֵאֵ֥ת הַמֶּֽלֶךְ׃ (ד) וַיֹּ֙אמֶר֙ אַבְשָׁל֔וֹם מִי־יְשִׂמֵ֥נִי שֹׁפֵ֖ט בָּאָ֑רֶץ וְעָלַ֗י יָב֥וֹא כָּל־אִ֛ישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִ֥יב וּמִשְׁפָּ֖ט וְהִצְדַּקְתִּֽיו׃ (ה) וְהָיָה֙ בִּקְרָב־אִ֔ישׁ לְהִשְׁתַּחֲוֺ֖ת ל֑וֹ וְשָׁלַ֧ח אֶת־יָד֛וֹ וְהֶחֱזִ֥יק ל֖וֹ וְנָ֥שַׁק לֽוֹ׃ (ו) וַיַּ֨עַשׂ אַבְשָׁל֜וֹם כַּדָּבָ֤ר הַזֶּה֙ לְכָל־יִשְׂרָאֵ֔ל אֲשֶׁר־יָבֹ֥אוּ לַמִּשְׁפָּ֖ט אֶל־הַמֶּ֑לֶךְ וַיְגַנֵּב֙ אַבְשָׁל֔וֹם אֶת־לֵ֖ב אַנְשֵׁ֥י יִשְׂרָאֵֽל׃

II Samuel 15

(1) Sometime afterward, Absalom provided himself with a chariot, horses, and fifty outrunners. (2) Absalom used to rise early and stand by the road to the city gates; and whenever a man had a case that was to come before the king for judgment, Absalom would call out to him, “What town are you from?” And when he answered, “Your servant is from such and such a tribe in Israel,” (3) Absalom would say to him, “It is clear that your claim is right and just, but there is no one assigned to you by the king to hear it.” (4) And Absalom went on, “If only I were appointed judge in the land and everyone with a legal dispute came before me, I would see that he got his rights.” (5) And if a man approached to bow to him, [Absalom] would extend his hand and take hold of him and kiss him. (6) Absalom did this to every Israelite who came to the king for judgment. Thus Absalom won away the hearts of the men of Israel. (7) After a period of forty years had gone by, Absalom said to the king, “Let me go to Hebron and fulfill a vow that I made to the LORD. (8) For your servant made a vow when I lived in Geshur of Aram: If the LORD ever brings me back to Jerusalem, I will worship the LORD.” (9) The king said to him, “Go in peace”; and so he set out for Hebron. (10) But Absalom sent agents to all the tribes of Israel to say, “When you hear the blast of the horn, announce that Absalom has become king in Hebron.” (11) Two hundred men of Jerusalem accompanied Absalom; they were invited and went in good faith, suspecting nothing. (12) Absalom also sent [to fetch] Ahithophel the Gilonite, David’s counselor, from his town, Giloh, when the sacrifices were to be offered. The conspiracy gained strength, and the people supported Absalom in increasing numbers. (13) Someone came and told David, “The loyalty of the men of Israel has veered toward Absalom.” (14) Whereupon David said to all the courtiers who were with him in Jerusalem, “Let us flee at once, or none of us will escape from Absalom. We must get away quickly, or he will soon overtake us and bring down disaster upon us and put the city to the sword.” (15) The king’s courtiers said to the king, “Whatever our lord the king decides, your servants are ready.” (16) So the king left, followed by his entire household, except for ten concubines whom the king left to mind the palace. (17) The king left, followed by all the people, and they stopped at the last house. (18) All his followers marched past him, including all the Cherethites and all the Pelethites; and all the Gittites, six hundred men who had accompanied him from Gath, also marched by the king. (19) And the king said to Ittai the Gittite, “Why should you too go with us? Go back and stay with the [new] king, for you are a foreigner and you are also an exile from your country. (20) You came only yesterday; should I make you wander about with us today, when I myself must go wherever I can? Go back, and take your kinsmen with you, [in] true faithfulness.” (21) Ittai replied to the king, “As the LORD lives and as my lord the king lives, wherever my lord the king may be, there your servant will be, whether for death or for life!” (22) And David said to Ittai, “Then march by.” And Ittai the Gittite and all his men and all the children who were with him marched by. (23) The whole countryside wept aloud as the troops marched by. The king crossed the Kidron Valley, and all the troops crossed by the road to the wilderness. (24) Then Zadok appeared, with all the Levites carrying the Ark of the Covenant of God; and they set down the Ark of God until all the people had finished marching out of the city. Abiathar also came up. (25) But the king said to Zadok, “Take the Ark of God back to the city. If I find favor with the LORD, He will bring me back and let me see it and its abode. (26) And if He should say, ‘I do not want you,’ I am ready; let Him do with me as He pleases.” (27) And the king said to the priest Zadok, “Do you understand? You return to the safety of the city with your two sons, your own son Ahimaaz and Abiathar’s son Jonathan. (28) Look, I shall linger in the steppes of the wilderness until word comes from you to inform me.” (29) Zadok and Abiathar brought the Ark of God back to Jerusalem, and they stayed there. (30) David meanwhile went up the slope of the [Mount of] Olives, weeping as he went; his head was covered and he walked barefoot. And all the people who were with him covered their heads and wept as they went up. (31) David [was] told that Ahithophel was among the conspirators with Absalom, and he prayed, “Please, O LORD, frustrate Ahithophel’s counsel!” (32) When David reached the top, where people would prostrate themselves to God, Hushai the Archite was there to meet him, with his robe torn and with earth on his head. (33) David said to him, “If you march on with me, you will be a burden to me. (34) But if you go back to the city and say to Absalom, ‘I will be your servant, O king; I was your father’s servant formerly, and now I will be yours,’ then you can nullify Ahithophel’s counsel for me. (35) You will have the priests Zadok and Abiathar there, and you can report everything that you hear in the king’s palace to the priests Zadok and Abiathar. (36) Also, their two sons are there with them, Zadok’s son Ahimaaz and Abiathar’s son Jonathan; and through them you can report to me everything you hear.” (37) And so Hushai, the friend of David, reached the city as Absalom was entering Jerusalem.

משנה תורה, הלכות גניבה א׳:א׳

(א) כָּל הַגּוֹנֵב מָמוֹן מִשְּׁוֵה פְּרוּטָה וּלְמַעְלָה עוֹבֵר עַל לֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (שמות כ, יג) "לֹא תִגְנֹב". וְאֵין לוֹקִין עַל לָאו זֶה שֶׁהֲרֵי נִתָּן לְתַשְׁלוּמִין שֶׁהַגַּנָּב חִיְּבַתּוּ תּוֹרָה לְשַׁלֵּם. וְאֶחָד הַגּוֹנֵב מָמוֹן יִשְׂרָאֵל אוֹ הַגּוֹנֵב מָמוֹן עַכּוּ''ם וְאֶחָד הַגּוֹנֵב אֶת הַגָּדוֹל אוֹ אֶת הַקָּטָן:

Mishneh Torah, Theft 1:1

(1) Whenever a person steals property that is worth a p'rutah (5 cents) or more, he transgresses a negative commandment, as Exodus 20:13 states: "Do not steal." Lashes are not given for the violation of this commandment, for one is obligated to give payment. For the Torah requires a thief to pay the person from whom he stole, whether he be a Jew or a gentile, an adult or a minor.

משנה תורה, הלכות גניבה א׳:ב׳

(ב) אָסוּר לִגְנֹב כָּל שֶׁהוּא דִּין תּוֹרָה. וְאָסוּר לִגְנֹב דֶּרֶךְ שְׂחוֹק אוֹ לִגְנֹב עַל מְנָת לְהַחְזִיר אוֹ עַל מְנָת לְשַׁלֵּם...

Mishneh Torah, Theft 1:2

(2) The Torah prohibits stealing even the slightest amount.It is forbidden to steal as a joke, to steal with the intent to return, or to steal with the intent to pay.

ספורנו על שמות כ׳:י״ג:ב׳

(יג) לא תגנוב בכלל גנבה גנבת נפשות וגנבת ממון וגנבת דעת הבריות, אף על פי שעקר האזהרה על גנבת נפשות, דבר הלמד מענינו, כמו שלמדוהו ז''ל:

Sforno on Exodus 20:13:2

(13) לא תגנוב, the term “stealing” also includes the “stealing,” i.e. kidnapping of human beings. Even deceiving your fellow man deliberately is called “stealing” גנבת דעת הבריות, “stealing people’s minds, misleading them to believe that lies are truth. (compare Sanhedrin 86)

איזו נקודת מבט חדשה מוסיף התלמוד הבבלי? (מסכת גיטין)

גיטין מ״ה א:ג׳

אמר ליה אביי לרב יוסף: מאי חזית דקנסינן ללוקח? נקנסיה למוכר! א"ל: לאו עכברא גנב אלא חורא גנב. א"ל: אי לאו עכברא, חורא מנא ליה?

Gittin 45a:3

With regard to the halakha that if one sells his slave to a Jew outside of Eretz Yisrael it is the purchaser who loses his money, Abaye said to Rav Yosef: What did you see to cause you to say that we apply the penalty to the purchaser, in that he is required to emancipate the slave and loses his money; we should apply the penalty to the seller, and he should be required to return the money. Rav Yosef answered Abaye with a parable and said to him: It is not the mouse that steals, but the hole that steals. In other words, a mouse cannot steal anything unless he has a hole for hiding the stolen items. Here too, the slave would not have been sold without the help of the purchaser. The Gemara questions this logic: But if not for the mouse, from where would the hole have the stolen item; since they both contribute to the prohibited act, each of them is deserving of being penalized.

מדרש עשרת הדיברות (מתוך: שפירא, מוסד ביאליק 2005, נספח א', סיפורים לדיבר שמיני, עמ' 214), מביא סיפור שיכול להדגים את טענת אחד הצדדים בוויכוח התלמודי -

מקורות העשרה נוספים

פילון האלכסנדרוני, על עשרת הדיברות, עמ' 210

"לפי רצונו [של הגנב] הוא [היה] לוקח את נכסיהם של כל האנשים, אך לפי יכולתו [המוגבלת] – של אחדים"...

[אנשים היושבים בשלטון המנצלים את כוחם כדי להתעשר] "שודדים ערים שלמות בלי שום חשש לעונשים, מפני שלכאורה הם עדיפים על החוקים: [אלו] חסידי שלטון המעטים… כשהם מסתירים בשמות הנשגבים של שלטון והנהגה, מה שלאמיתו של דבר אינו אלא גנבה".

(מתוך: לא תגנוב את התודעה, שלום רוזנברג, מקור ראשון, 2018)

לא תגנוב/ אתר זושא - הסיפור החסידי

לא תגנוב/מדרש עשרת הדיברות - מפעל המילון ההיסטורי, אתר האקדמיה ללשון עברית

דוד חזוני, עשרת הדיברות (הוצ' דביר, 2011), עמ' 179:

שם, עמ' 196: