And since it is very easy to stray into rechiluth in this matter, we shall have to illustrate this with several examples and expand upon them, so that the intelligent reader draw parallels to all that is like this. But so that the reader not tire of their length, I shall give here only one illustration, and if the L–rd wills it, I shall add some more at the end of the book.
If he sees that a man wants to enter a store to buy something, and he knows that man to be rather naïve; and he knows the shopkeeper to be a man whose entire yearning is to ensnare a man like that and deceive him — whether in [matters of] weights and measures or in bargaining — he must tell him about that store and warn him not to enter it, even if he has already agreed with that storekeeper to buy from him. How much more so if he sees clearly that the storekeeper wishes to deceive him as to the merchandise (i.e., to convince him that he is buying the very best quality, when he knows this to be false) or in the area of weights and measures or in the purchase price. [In such cases] he must certainly tell him, so that he not come to be deceived. But he must take great care that the aforementioned conditions (section 2) are satisfied.
3
*כגון, שהחפץ שוה חמשה זהובים, והוא רוצה לקח ממנו ששה, אבל אם האונאה היא (כז) פחות משתות (מששית), אפשר דאין לומר לו, ועין בבאר מים חיים. אבל במדות ובמשקלות (כח) בכל גוני (בכל האפנים) צריך לומר לו.
וּמִפְּנִי שֶׁהָעִנְיָן הַזֶּה נָקֵל מְאֹד לִהְיוֹת נִכְשָׁל עַל יָדוֹ בְּאִסוּר רְכִילוּת, עַל כֵּן נִצְטָרֵךְ לְצַיֵּר בָּזֶה כַּמָּה צִיּוּרִים וּלְהַרְחִיב הַדִּבּוּר בָּהֶן, כְּדֵי שֶׁמִּמֶּנּוּ יָקִישׁ הַמַּשְׂכִּיל לְכָל כַּיּוֹצֵא בָּזֶה. אַךְ שֶׁלֹּא יָקוּץ הַקּוֹרֵא בּוֹ מִפְּנִי הָאֲרִיכוּת, לֹא אֶכְתֹּב פֹּה, כִּי אִם צִיּוּר אֶחָד, וְאִם יִרְצֶה ה', בְּסוֹף הַסֵפֶר יָבוֹאוּ עוֹד צִיּוּרִים.
And since it is very easy to stray into rechiluth in this matter, we shall have to illustrate this with several examples and expand upon them, so that the intelligent reader draw parallels to all that is like this. But so that the reader not tire of their length, I shall give here only one illustration, and if the L–rd wills it, I shall add some more at the end of the book.
אִם הוּא רוֹאֶה, שֶׁאֶחָד רוֹצֶה לְהִכָּנֵס לַחֲנוּת לִקְנוֹת סְחוֹרָה אֵצֶל אֶחָד, וְהוּא מִתְבּוֹנֵן בְּטֶבַע הָאִישׁ הַהוּא, כִּי הוּא אִישׁ תַּם, (הַיְנוּ, שֶׁאֵינֶנּוּ חָרִיף כָּל כָּךְ לְהָבִין עַרְמוּמִיּוּת בְּנֵי אָדָם), וְהוּא מַכִּיר אֶת טֶבַע בַּעַל הַחֲנוּת הַהִיא, שֶׁכָּל תְּשׁוּקָתוֹ וְחֶפְצוֹ הוּא לְהַשִּׂיג אִישׁ כָּזֶה לְרַמּוֹתוֹ, אִם בִּסְחוֹרָה אוֹ בְּמִדּוֹת וּבְמִשְׁקָלוֹת אוֹ בְּמִקָּח, צָרִיךְ לְסַפֵּר לוֹ אֶת עִנְיַן הַחֲנוּת הַהִיא וּלְהַזְהִירוֹ, שֶׁלֹּא יִכָּנִס בָּה, אֲפִלּוּ אִם כְּבָר פָּסַקּ עִם בַּעַל הַחֲנוּת הַהִיא שֶׁיִּקְּנְה אֶצְלוֹ. וְכָל שֶׁכֵּן אִם הוּא רוֹאֶה בְּפֵרוּשׁ, שֶׁאֶחָד רוֹצֶה לְרַמּוֹת לַחֲבֵרוֹ בִּסְחוֹרָה, (הַיְנוּ, שֶׁמְפַתֵּהוּ, כִּי הִיא מִין סְחוֹרָה פְּלוֹנִית, שֶׁמְּפֻרְסֶמֶת בָּעוֹלָם לְמִין חָשׁוּב, (כו) וְהוּא יוֹדֵעַ שֶׁהוּא שֶׁקֶר), אוֹ בְּמִדּוֹת וּבְמִשְׁקָלוֹת אוֹ בְּשִׁוּוּי הַמִּקָּח *, בְּוַדַּאי צָרִיךְ לוֹמַר לוֹ, כְּדֵי שֶׁלֹּא יָבוֹא לָזֶה, אַךְ מְאֹד צָּרִיךְ לִזָּהֵר, שֶׁלֹּא יַחְסְרוּ בָּזֶה הַפְּרָטִים הַנַּל בְּסָעִיף ב'.
If he sees that a man wants to enter a store to buy something, and he knows that man to be rather naïve; and he knows the shopkeeper to be a man whose entire yearning is to ensnare a man like that and deceive him — whether in [matters of] weights and measures or in bargaining — he must tell him about that store and warn him not to enter it, even if he has already agreed with that storekeeper to buy from him. How much more so if he sees clearly that the storekeeper wishes to deceive him as to the merchandise (i.e., to convince him that he is buying the very best quality, when he knows this to be false) or in the area of weights and measures or in the purchase price. [In such cases] he must certainly tell him, so that he not come to be deceived. But he must take great care that the aforementioned conditions (section 2) are satisfied.
*כגון, שהחפץ שוה חמשה זהובים, והוא רוצה לקח ממנו ששה, אבל אם האונאה היא (כז) פחות משתות (מששית), אפשר דאין לומר לו, ועין בבאר מים חיים. אבל במדות ובמשקלות (כח) בכל גוני (בכל האפנים) צריך לומר לו.