Комментарий о цитате к Тегилим 12:6

We find that this portion’s beginning, middle, and end are a warning about theft. Its beginning is When a person brings an offering, its middle is and he shall remove its crop with its feathers, because birds feed from theft, and its end is and he shall return the stolen item. This is because offerings and theft are two opposites, for offerings bring the Divine Presence closer while theft distances it, as it says Because of the plundering of the poor… ‘Now I will arise,’ says the Lord (Psalms 12:6). Furthermore, one who offers his animal is as if he has offered his own soul, because a person’s possessions are like his soul, as he brings his bread with his soul, and as it is written, For he is taking a soul as a pledge (Deuteronomy 24:6), and it is written And He will rob those who rob them of [their] soul (Proverbs 22:23). And part of the soul is like the whole. But how can one who offers a stolen animal, which he did not labor for and his hand did not work for, be a substitute for his soul?

my freshness was transformed Heb. לשדי, my moisture, and so (in Num. 11:8): “the moisture (לשד) of oil,” the moisture of oil. This is how Dunash explained it (p. 14). Menachem (p. 171) associates [it with] an expression of plunder as (above 12:6): “from the plunder (משד) of the poor”; (above 17: 9) “Because of the wicked who have robbed me (שדוני).”

It appears that Rabbi Abba’s reasoning is that logic dictates there should be no remedy for the slanderer, because once someone has already spread slander, blemished the holy, spread evil rumors, and this sound of affliction has spread throughout the world, it is obvious that there is no remedy for the one who was slandered. And even if the slanderer were to sacrifice all the rams of Nevayot, he cannot take back his evil thoughts and words. Can he go from one end of the heavens to the other proclaiming, “I spoke falsely”? This is like the custom in our generation, where if one of the slanderous people defames some honorable person, his words quickly run from the rising of the sun to its setting, and he himself cannot fix what he has distorted. Therefore, it is logical that just as there is no remedy for the one who was slandered, so too there is no remedy for the slanderer. That is why David, through divine inspiration, decreed and said, May the Lord cut off all flattering lips (Psalms 12:4), and he gave a reason for this: Because of the plundering of the poor and the groaning of the needy (Psalms 12:6). These are the ones who are stricken and cry out the groaning of the wounded — the poor and the needy against whom the wrath went forth from the arrow shot of their tongues. Since there is no remedy for them, there is also no remedy for the flattering lips. And regarding this it says, Whoever slanders his neighbor in secret, him I will destroy (Psalms 101:5), which is translated as [destroyed] “completely,” meaning he will remain permanently without remedy.