As we approach the end of the laws concerning the commandment of ‘Do Not Covet’ , it is instructive to summarize and clarify which forms of ‘coveting’ are forbidden and which are permitted.
We noted in the first part in the series that there is no prohibition to merely want someone else’s item. Rather, the word, 'tachmod' implies cajoling, pressuring, or embarrassing someone into selling him something that the owner really did not want to sell.
However, it is also forbidden to think and scheme about how to pressure one's fellow into selling him the item. Thus, even if one only plans how to attain the item in such a fashion and never proceeds, he nonetheless transgresses the Torah commandment of 'loh titaveh' which is stated in the second version of the Ten Commandments.
It is also important to recognize that it is permissible to want the same item as one’s friend, as long as it is not the specific item that his friend owns. For example, Sarah likes Keren’s shoes, plans to buy similar shoes, and does indeed buy such shoes.. This is totally permissible. If, however, Sarah planned how to cajole Keren into selling her the shoes, the she would transgress ‘loh titaveh’. And if she actually succeeded in acquiring the shoes through these methods, then she transgresses ‘loh tachmod’.
In a similar vein, one may ask a Rabbi for a blessing to attain an item that is similar to the one owned by his friend. If, for example, Jon wants a house that is very similar to that of David, then he may ask a Rabbi for a blessing to attain such a house.
Finally, it is allowed for one who anticipates receiving gifts on a certain occasion to ask for specific gifts. It would only be forbidden if he pressure someone into giving a specific item that he does not want to part with.
Showing posts with label loh sachmod. Show all posts
Showing posts with label loh sachmod. Show all posts
Sunday, November 14, 2010
Sunday, November 7, 2010
DO NOT COVET AND DESIRE PART 3
Thus far, we have seen how it is forbidden to pressure one's fellow Jew into selling, renting or giving him an item. However, not every attempt to acquire a possession that is not for sale violates the prohibition of loh tachmod.
One is permitted to ask the owner, if he would consider selling the item. This is because asking the owner if he is interested in such a fashion is not considered pressuring him. However, if the owner refuses, he is not permitted to continue asking him to sell the item. Statements such as, 'please reconsider', 'we need it so badly' and so on, in such a setting, are forbidden.
If the owner showed no interest in selling, is one allowed to come back to him with a bigger offer? There is a difference of opinion amongst the authorities on this issue. There are those that say this is permitted. This is because the prohibition of loh tachmod involves embarrassing or pressuring the owner to sell the item when he has no desire to do so. However, many items are not for sale at a certain price, but were the owner to be offered a higher price, then the item would be for sale at that price. Therefore, the owner is not selling the item at this price because he is pressured, rather because he genuinely desires to sell it at this price.
Other authorities are stricter in this question - Rabbi Yosef Shalom Elyashiv shlita rules that it is forbidden to return to the owner with a bigger offer once he has refused the first offer. However, if the owner had given some indication that he would consider selling the item at a higher price, or some change in the owner's situation indicates that he would reconsider, he may be approached again.
One is permitted to try to demonstrate to the owner why it is in his best interest to sell, provided that it would genuinely be in the owner's best interest. A distinguished person may not ask someone for an item even once, if he feels it is possible that the owner will feel pressured to refuse his request.
One is permitted to ask the owner, if he would consider selling the item. This is because asking the owner if he is interested in such a fashion is not considered pressuring him. However, if the owner refuses, he is not permitted to continue asking him to sell the item. Statements such as, 'please reconsider', 'we need it so badly' and so on, in such a setting, are forbidden.
If the owner showed no interest in selling, is one allowed to come back to him with a bigger offer? There is a difference of opinion amongst the authorities on this issue. There are those that say this is permitted. This is because the prohibition of loh tachmod involves embarrassing or pressuring the owner to sell the item when he has no desire to do so. However, many items are not for sale at a certain price, but were the owner to be offered a higher price, then the item would be for sale at that price. Therefore, the owner is not selling the item at this price because he is pressured, rather because he genuinely desires to sell it at this price.
Other authorities are stricter in this question - Rabbi Yosef Shalom Elyashiv shlita rules that it is forbidden to return to the owner with a bigger offer once he has refused the first offer. However, if the owner had given some indication that he would consider selling the item at a higher price, or some change in the owner's situation indicates that he would reconsider, he may be approached again.
One is permitted to try to demonstrate to the owner why it is in his best interest to sell, provided that it would genuinely be in the owner's best interest. A distinguished person may not ask someone for an item even once, if he feels it is possible that the owner will feel pressured to refuse his request.
Sunday, October 31, 2010
DO NOT COVET AND DESIRE PART 2
In part one of the prohibition of coveting the items of one's fellow, we saw that there were in fact two separate prohibitions; 'loh tachmod' (do not covet) and 'loh tisaveh' (do not desire). Loh tachmod prohibits cajoling, pressuring, or embarrassing someone into selling him something that the owner really did not want to sell. Loh titaveh prohibits merely thinking and scheming how to pressure one's fellow into selling him the item. Thus, even if one only plans how to attain the item in such a fashion and never proceeds, he nonetheless transgresses the Torah commandment of 'loh titaveh'.
Do these prohibitions also apply to pressuring a person to give an item as a gift? Many authorities say that this does indeed constitute a transgression of these Mitzos. For example, a son asked his father-in-law to forgo trading his car, and rather give it to him. The father explained that the car was expensive. Nevertheless the son-in-law persisted in making the request, and finally the father was cornered into giving away the car. The son-in-law was guilty of 'loh sachmod'. Similarly, many authorities prohibit pressuring someone to rent out an item to them, or to loan them money.
The prohibitions of loh tachmod and loh titaveh do not apply to the acquisition of property from non-Jews. In order to understand this law, it is necessary to discuss a principle that underlies the Torah outlook towards inter-personal relationships. The Torah stresses that every human being is created in the Image of G-d and accordingly, must be treated in a respectful manner. However, it is understood that people treat members of their family in a more favorable manner than everyone else. Thus, it is normal for people to lend each other money and charge interest, whereas one would not charge interest on a loan to his brother or son.
The Torah teaches us that the Jewish people are equivalent to one 'family'. Although all Jews are not necessarily genetically related to each other , nonetheless we are spiritually related in a common covenant that makes us like one family. Accordingly, whilst a Jew treats everyone with care and concern, he acts towards his fellow Jew with extra consideration. Thus, for example a Jew is forbidden from lending his fellow Jew with interest . Similarly, it is normal for non-Jews to pressure one another to sell items, so too Jews are not obligated to act any differently from how non-Jews act between themselves. However, one must be very careful that all his business interactions are conducted in a respectable manner, to engender a kiddush HaShem (sanctification of G-d's name) and avoid causing a chillul Hashem (desecration of G-d's name).
Do these prohibitions also apply to pressuring a person to give an item as a gift? Many authorities say that this does indeed constitute a transgression of these Mitzos. For example, a son asked his father-in-law to forgo trading his car, and rather give it to him. The father explained that the car was expensive. Nevertheless the son-in-law persisted in making the request, and finally the father was cornered into giving away the car. The son-in-law was guilty of 'loh sachmod'. Similarly, many authorities prohibit pressuring someone to rent out an item to them, or to loan them money.
The prohibitions of loh tachmod and loh titaveh do not apply to the acquisition of property from non-Jews. In order to understand this law, it is necessary to discuss a principle that underlies the Torah outlook towards inter-personal relationships. The Torah stresses that every human being is created in the Image of G-d and accordingly, must be treated in a respectful manner. However, it is understood that people treat members of their family in a more favorable manner than everyone else. Thus, it is normal for people to lend each other money and charge interest, whereas one would not charge interest on a loan to his brother or son.
The Torah teaches us that the Jewish people are equivalent to one 'family'. Although all Jews are not necessarily genetically related to each other , nonetheless we are spiritually related in a common covenant that makes us like one family. Accordingly, whilst a Jew treats everyone with care and concern, he acts towards his fellow Jew with extra consideration. Thus, for example a Jew is forbidden from lending his fellow Jew with interest . Similarly, it is normal for non-Jews to pressure one another to sell items, so too Jews are not obligated to act any differently from how non-Jews act between themselves. However, one must be very careful that all his business interactions are conducted in a respectable manner, to engender a kiddush HaShem (sanctification of G-d's name) and avoid causing a chillul Hashem (desecration of G-d's name).
Sunday, August 29, 2010
DO NOT COVET AND DO NOT DESIRE Part 1
Having spent several months discussing the prohibition of stealing, it is instructive to examine another commandment that pertains to our attitude and relationship to other people's property. Right at the end of the Ten Commandments the Torah instructs us:
"Do not covet (tachmod) your fellow's house. You shall not covet your fellow's wife, his manservant, his maidservant, his ox, his donkey, nor anything that belongs to your fellow."
From a simplistic reading of this verse, it would seem that the Torah is prohibiting a person from merely wanting someone else's possessions. However, the Shulchan Aruch states that this is not the nature of this prohibition. Rather, the word, 'tachmod' implies to cajoling, pressuring, or embarrassing someone into selling him something that the owner really did not want to sell. This is what the Torah is prohibiting.
Later in the Torah, the Ten Commandments are repeated with slight changes. One of them is in the above mentioned verse. The verse begins; "You shall not covet your fellow's wife," using the same word, tachmod, implying an active effort to attain the item. However the verse continues differently, saying, "you shall not desire (titaveh) your fellow's house..." The Shulchan Aruch explains here the Torah is prohibiting merely thinking and scheming how to pressure one's fellow into selling him the item. Thus, even if one only plans how to attain the item in such a fashion and never proceeds, he nonetheless transgresses the Torah commandment of 'loh titaveh'.
In the coming weeks we will discuss the details of this mitzvo.
"Do not covet (tachmod) your fellow's house. You shall not covet your fellow's wife, his manservant, his maidservant, his ox, his donkey, nor anything that belongs to your fellow."
From a simplistic reading of this verse, it would seem that the Torah is prohibiting a person from merely wanting someone else's possessions. However, the Shulchan Aruch states that this is not the nature of this prohibition. Rather, the word, 'tachmod' implies to cajoling, pressuring, or embarrassing someone into selling him something that the owner really did not want to sell. This is what the Torah is prohibiting.
Later in the Torah, the Ten Commandments are repeated with slight changes. One of them is in the above mentioned verse. The verse begins; "You shall not covet your fellow's wife," using the same word, tachmod, implying an active effort to attain the item. However the verse continues differently, saying, "you shall not desire (titaveh) your fellow's house..." The Shulchan Aruch explains here the Torah is prohibiting merely thinking and scheming how to pressure one's fellow into selling him the item. Thus, even if one only plans how to attain the item in such a fashion and never proceeds, he nonetheless transgresses the Torah commandment of 'loh titaveh'.
In the coming weeks we will discuss the details of this mitzvo.
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