Musar for Sanhedrin 116:26

וליחשבה גבי ז' מצות כי קא חשיב שב ואל תעשה קום עשה לא קא חשיב

Resh Lakish said: He who lifts his hand against his neighbour, even if he did not smite him, is called a wicked man as it is written, <i>And he said unto the wicked man, Wherefore wouldst thou smite thy fellow?</i><span class="x" onmousemove="('comment',' Ex. II, 13. ');">²⁷</span> 'Wherefore hast thou smiteth is not said, but <i>wherefore wouldst thou smite</i>, shewing that though he had not smitten him yet, he was termed a wicked man. Ze'iri said in R. Hanina's name: He is called a sinner, for it is written, But if not, I will take it by force;<span class="x" onmousemove="('comment',' I Sam. II, 16. This refers to the sons of Eli, who demanded their portion of the sacrifices before it was due, threatening physical violence if their demands were not satisfied. ');">²⁸</span> and it is further written, Wherefore the sin of the young men was very great before the Lord.<span class="x" onmousemove="('comment',' Ibid. 16. ');">²⁹</span> R. Huna said: His hand should be cut off, as it is written, Let the uplifted arm be broken.<span class="x" onmousemove="('comment',' Job XXXVIII, 15. The editions give the reference as Job XXXI, but this is an error caused by a slightly similar passage in XXXI, 22. ');">³⁰</span> R. Huna had the hand cut off [of one who was accustomed to strike other people].<span class="x" onmousemove="('comment',' This is not actually permitted in the Torah. Weiss (Dor, II. 14) holds that R. Huna was influenced by Persian practice in this. ');">³¹</span> R. Eleazar said: The only thing to be done with him is to bury him, as it is written, And a man of [uplifted] arm, for him is the earth.<span class="x" onmousemove="('comment',' I.e., he is to be buried, homiletical rendering of Job XXII, 8. ');">³²</span> R. Eleazar also said: The earth was given only to the strong.<span class="x" onmousemove="('comment',' I.e., only a strong man should wish to possess land, as there are always quarrels in connection therewith. ');">³³</span> as it is said, But as for the mighty man, for him is the earth.<span class="x" onmousemove="('comment',' Ibid. ');">³⁴</span> Resh Lakish said also: What is the meaning of the verse, He that serveth his land shall be satisfied with bread?<span class="x" onmousemove="('comment',' Prov. XII, 11 ');">³⁵</span> If one enslaves himself to his land [continually toiling thereon] he shall be satisfied with bread: if not, he shall not be satisfied with bread. Resh Lakish also said: <font>A heathen who keeps a day of rest, deserves death, for it is written, And a day and a night they shall not rest</font>,<span class="x" onmousemove="('comment',' Gen. VIII, 22. 'They' is here made to apply to men, and 'shall not' is taken to mean 'may not'. ');">³⁶</span> and a master has said: Their prohibition is their death sentence.<span class="x" onmousemove="('comment',' Eisenstein, J. E., V. p. 623. suggests that this may have been directed against the Christian Jews, who disregarded the Mosaic law yet observed the Sabbath, and quotes Maimonides who advances the following reason: 'The principle is, one is not permitted to make innovations in religion or to create new commandments. He has the privilege to become a true proselyte by accepting the whole law.' (Yad. Melakim, X, 9.) He also points out that 'Deserves death' expresses strong indignation, and is not to be taken literally; [cf. the recurring phrase. 'He who transgresses the words of the Sages deserves death.' Ber. 6b.] ');">³⁷</span> Rabina said: Even if he rested on a Monday. Now why is this not included in the seven Noachian laws? — Only negative injunctions are enumerated, not positive ones.<span class="x" onmousemove="('comment',' The seven Noachian laws deal with things which a heathen must abstain from doing. But when we say that a heathen must not observe a day of rest, we bid him to do a positive action, viz., work. ');">³⁸</span>

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