ועל שהיה ספק בידם למחות ולא מיחו ועל שפוסקים צדקה ברבים ואינן נותנין
and on account of those who had the ability to reprimand sinners and did not reprimand them; and on account of those who issued a commitment to give charity in public and ultimately do not give the charity to which they committed.
אמר רב בשביל ארבעה דברים נכסי בעלי בתים יוצאין לטמיון על כובשי שכר שכיר ועל עושקי שכר שכיר ועל שפורקין עול מעל צואריהן ונותנין על חבריהן ועל גסות הרוח וגסות הרוח כנגד כולן אבל בענוים כתיב (תהלים לז, יא) וענוים יירשו ארץ והתענגו על רוב שלום:
Rav said: On account of four matters the property of homeowners is confiscated by the state treasury [timyon]: On account of those who delay payment of the salary of hired laborers (see Leviticus 19:13; Deuteronomy 24:15); on account of those who withhold the salary of hired laborers and do not pay at all; and on account of those who throw off the yoke of communal responsibility from their own necks and place that yoke on the necks of their friends; and on account of the arrogance of those who, due to their wealth, exercise power over the community. And the punishment for arrogance is equal to them all. However, with regard to the humble it is written: “The humble will inherit the land and delight themselves in the abundance of peace” (Psalms 37:11).
הדרן עלך הישן
We will return to you, "one who sleeps."
מתני׳ לולב הגזול והיבש פסול של אשירה ושל עיר הנדחת פסול נקטם ראשו נפרצו עליו פסול נפרדו עליו כשר רבי יהודה אומר יאגדנו מלמעלה ציני הר הברזל כשירות לולב שיש בו שלשה טפחים כדי לנענע בו כשר:
MISHNA: A lulav that was stolen or that is completely dry is unfit for use in fulfilling the mitzva of the four species. The lulav of a tree worshipped as idolatry [asheira] and a lulav from a city whose residents were incited to idolatry, which must be burned along with all the city’s property, are unfit. If the top of the lulav was severed or if the palm leaves were severed from the spine of the lulav, it is unfit. If its leaves, although still attached, were spread and are no longer completely joined to the spine, it is fit. Rabbi Yehuda says: In that case, one should bind the lulav from the top, to join the leaves that spread to the spine. A lulav from the palms of the Iron Mountain are fit for use, although it differs from one taken from a standard palm tree, in that its leaves are shorter and do not cover the entire spine. A lulav that has three handbreadths in length, sufficient to enable one to wave with it, is fit for use in fulfilling the mitzva.
גמ׳ קא פסיק ותני לא שנא ביו"ט ראשון ולא שנא ביום טוב שני
GEMARA: The ruling in the mishna is that a stolen lulav is unfit. The Gemara posits: The mishna teaches this halakha unequivocally, indicating that there is no difference whether the stolen lulav is used on the first day of the festival of Sukkot, when taking the four species is a mitzva by Torah law, and there is no difference whether the stolen lulav is used beginning on the second day of the festival of Sukkot, when it is a mitzva by rabbinic law.
בשלמא יבש הדר בעינן וליכא אלא גזול בשלמא יום טוב ראשון דכתיב (ויקרא כג, מ) לכם משלכם אלא ביום טוב שני אמאי לא
The Gemara asks: Granted, a dry lulav is unfit both on the first day and subsequently. It is unfit for use because the term hadar is used with regard to the four species, from which it is derived that we require beauty. And since in a dry lulav there is not beauty, it is unfit. However, with regard to a stolen lulav, granted, on the first day of the Festival it is unfit, as it is written: “And you shall take for yourselves on the first day” (Leviticus 23:40), indicating that the four species must be taken from your own property. However, beginning on the second day of the Festival, why does one not fulfill his obligation with a stolen lulav?
א"ר יוחנן משום רבי שמעון בן יוחי
Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: