אלא אמר רב אחא בריה דרב איקא לא נצרכה אלא לכובש שכר שכיר כותי בכותי וכותי בישראל אסור ישראל בכותי מותר
— Though he later forgives him, he is grieved when it occurs [therefore it is prohibited] — But how can you say that such robbery by one Cuthean from another is but a 'similar act' [i.e., bordering on robbery]: since a Cuthean does not forgive,<span class="x" onmousemove="('comment',' Even such a trifle, v. infra 59a.
');"><sup>43</sup></span> is it not actual theft? — But R. Aha, the son of R. Ika answered; It <font>applies to the withholding of a labourer's wage.<span class="x" onmousemove="('comment',' This only borders on a robbery, for actual robbery means depriving a person of what he already possesses
');"><sup>44</sup></span></font>
Sefer HaChinukh
It laws: For example, that which our Rabbis, may their memory be blessed, said (Sanhedrin 57a) how much would the theft be that obligates the robber in repayment? Any theft that is worth a small coin (perutah). But less than that is not in the category of repayment, even though he has transgressed a Torah prohibition. And as we shall write at length in the negative commandment of "You shall not rob" (Sefer HaChinukh, 20, 29), [it is] because Israelites are the children of Avraham, Yitschak and Yaakov - generous men, the children of generous men. And it is a well-known thing that that even a poor Israelite will pardon less than the worth of a perutah that was stolen from him, and he will not want to seek it at all. And therefore, they, may their memory be blessed, said (Bava Kamma 105a) that one who robs three bundles, worth three perutah at the time of the theft, and they depreciate in the hand of the robber and became worth two perutah - even though he returned two - he is obligated to return the third; since we judge according to the time of the robbery, and [the] third was already worth a perutah at that time. [If] he stole two that are worth one perutah [together] and he returned one, there is robbery here [but] there is not repayment here.
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