אי הכי
Just as in the case of three purchasers [in succession] each can [in the first instance] refer any creditor [to the very last purchased property], saying, '[When I bought my estate] I was careful to leave [with the defendant] plenty for you to be paid out of,'<span class="x" onmousemove="('comment',' As, according to a Mishnaic enactment (Git. V, 1), 'Property disposed of by a debtor could not he resorted to by his creditors so long as there are with him available possessions undisposed of.'
');"><sup>19</sup></span> why should not also one purchaser [by deeds of different dates] be entitled to throw the burden of payment on to the very last purchased property, saying, '[When I acquired title to the former purchases] I was very careful to leave for you plenty to be paid out of'? — We are dealing here with a case where the property purchased last was of the best quality;<span class="x" onmousemove="('comment',' In which case it is not in the interest of the purchaser that the last purchase should he available to any one of the creditors.
');"><sup>20</sup></span> also R. Shesheth stated that [this law applies] when the property purchased last was of the best quality. If this be the case, why [on the other hand] should not creditors of all kinds come and be paid out of the best quality [as this was the property purchased last]? — Because the defendant may say to the creditors: 'If you acquiesce and agree to be paid out of the qualities respectively allotted to you by law, you may be paid accordingly, otherwise I will transfer the deed of the worst property back to the original owner — in which case you will all be paid out of the worst.'<span class="x" onmousemove="('comment',' At the hands of the debtor, according to the Mishnaic enactment, Git. V, 1. ');"><sup>21</sup></span> If so,
Orchot Tzadikim
And it is important to give the full meaning in this matter, for a gossip repeats his folly; ten times or more every day he humiliates and shames people, aside from the damage that he does to the one that he speaks against. And even a small transgression, when done many times, becomes great, just as although a single hair is soft and very weak, if you gather many hairs together, you can make of them a strong rope. And when they said that gossip is on a scale with those three mortal sins, they referred to one who commits any of these sins once, because of great temptation, but not to one who is such a complete apostate that he has excluded himself from the people of Israel, in order to commit these sins repeatedly. Moreover, a gossip finds it difficult to repent, because he is used to this habit and has taught his tongue to speak evil. Furthermore, this sin appears very light in his eyes, for he says, "I did not do anything — it was just talk." He does not consider the great damage he does, and therefore he does not repent. And even if he should repent, his repentance is not complete, for he does not realize the enormity of the sin which he has committed. Moreover, he must first obtain forgiveness from those against whom he has spoken, and he cannot remember whom they all are. And it may happen that he spoke against a man, and did him evil, and caused him harm and forgot what it was that he said about that man, for gossip is always covered up; it is a blow struck in secret. The gossiper is here and smites with his tongue a person who is far away from him (Arakin 15b, Gen. Rabbah 98:19). And this type of sinner is ashamed to let his victim know that he has done him evil. Sometimes he speaks about a defect in the family of the object of his gossip, thus injuring the generations that come after him, and there is no forgiveness for this, for our Sages said, "For one who speaks about a flaw in a family, there is no forgiveness eternally" (T.P. Baba Kamma 8:10).
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