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Qitzur Shulchan Arukh - 62:13

Posted: 12 Aug 2009 08:49 AM PDT
http://feedproxy.google.com/~r/Aspaqlaria/~3/FeAKa6ZmEgs/qsa-62-13.shtml

יג: המחזר אחר דבר לקנותו או לשכרו, בין קרקע בין מטלטלים, בין מנכרי בין  
מישראל, וכבר השוו על הדמים, וקדם שגמרו את הקנין, בא אחר וקנאו או שכרו, נקרא  
רשע. אבל אם עדין לא השוו על הדמים, אלא שהמוכר רוצה בכך והקונה רוצה בפחות,  
מתר לאחר לקנותו. ואסור להשיג גבול רעהו בשכירות בתים וכדומה מנכרי  רלז

One who is pursuing an object to buy or rent it, whether it is real estate  
or goods, whether from a non-Jew or from a Jew, and has already agreed on  
the price, but before they can close the sale, another comes and bought it  
or rented it, he  is called a wicked person. However, if they have not yet  
agreed on the price, but the seller wants a certain amount and the buyer  
wants [to pay] less, it is permitted to another to buy it. It is forbidden  
to encroach on a neighbors business territory, in rental of houses and so  
on from a non-Jew.
There is nothing binding in our case where the deal was negotiated, but  
neither property nor money exchanged hands.

We rule that Torahitically, its the the exchange of money that causes the  
transition of ownership from buyer to seller. However Rabbinically, the  
rabbis use their power to redistribute wealth to instead make the sale of  
objects not used for a mitzvah final when the object being bought is  
exchanged. (E.g. Say someone sold some fine china, received the money, but  
didnt ship the object yet.  Then the china breaks. Torahitically, its the  
buyers loss. Rabinically this was shifted to be the sellers loss  he either  
has to replace the item or return the money. A more frequent but more  
complicated example is if the deal is done in a hyperinflationary  
environment, and therefore the value of the money can measurably change  
before delivery.) Real estate, and objects used for a mitzvah (e.g. buying  
a share of someones chanukah candles immediately before the lighting) are  
transfered where the money is. Here, neither occured.

When Moshe goes out to the slaveyards of Egypt, sees one Jew striking  
another, and he says to the rasha, Why are you striking your neighbor?  
(Shemos 2:13) A Jew who strikes another is summarily branded a rasha.

The person didnt cheat financially. And yet, their word has to be binding  
(regardless of whom he gave it to). Someone who breaks their word is  
classed with someone who hits another  both are labeled rasha.



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Qitzur Shulchan Arukh - 62:12

Posted: 11 Aug 2009 12:22 PM PDT
http://feedproxy.google.com/~r/Aspaqlaria/~3/y2RZU4R849w/qs-62-12.shtml

יב: אסור לאדם להשהות מדה חסרה בביתו או בחנותו, אעפ שאינו מודד בה. ואם משהה,  
עובר בלאו, שנאמר, לא-יהיה לך בכיסך אבן ואבן גדולה וקטנה, לא-יהיה בביתך איפה  
ואיפה גדולה וקטנה. ואפלו לעשות את המדה עביט למי רגלים, אסור, שמא יבא מי  
שאינו יודע וימדד בה. ואם יש מנהג בעיר שאין מודדין אלא במדה הרשומה ברשם  
הידוע וזו אינה רשומה, מתר להשהותה

It is forbidden for a person to keep a deficient measure in his house or in  
his shop, even if he does not measure with it. If he does keep [such a  
measure] he transgresses a prohibition, as it is said (Devarim 25:13-15):  
“You shall not have in your bag weights, a large one [for measuring what  
you buy] and a small one [for measuring what you sell]; you shall not have  
in your house measures, a large one and a small one, a full and just weight  
shall you have, a full and just measure shall you have…”. Even to make the  
measure into a chamber pot for urine is forbidden, as perhaps someone will  
comes who doesnt know and measure with it. If there is a local custom that  
one doesnt measure except with a measure that has been marked with an  
official mark, and this (pot) is not marked, one may keep it (at home).
We already mentioned this point in Rashis name a few times. The prohibition  
is even just owning the tools for fiscal dishonesty; even with no intent of  
being dishonest. The just in case of someone perhaps being misled should be  
considered too evil to risk.



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