English Translation
A wealthy man who was a resident of a certain city in Russia established his dwelling in the city of Königsberg and conducted his business there, only returning to his home city for festivals and holidays. Before Passover, the people of Königsberg demanded that he contribute a fair donation for Maot Chittin [funds for poor people’s Passover needs] like all other residents of the city. The man refused to give, saying that his home was in the Russian city and here he was merely a temporary resident for business purposes. The community leaders summoned him to a court hearing before the Gaon Malbim [Rabbi Meir Leibush ben Yechiel Michel] of blessed memory, who was then the Chief Rabbi there. After they presented their arguments, the man said, “Rabbi, I am prepared to accept the ruling, but only if it is according to the Torah, meaning it must have a source in the Tanach,” for he was among those called Maskilim [enlightened ones], meaning Machshilim [those who cause others to stumble].
The Gaon Malbim responded and said, “According to Torah law, he is considered one of the city’s residents and is obligated to contribute to the community’s needs. This is explicitly stated in the Tanach in Samuel I (24), ‘A man in Maon whose business was in Carmel.’ This means that his city of residence was Maon, but his business was in Carmel, and nevertheless Scripture calls him (in chapter 30:5) ‘Nabal the Carmelite,’ named after the city where Nabal conducted his business and commerce.”
[Source:] The Gaon Rabbi Abraham Segal Ettinga of blessed memory, “Otzar Sichot Tzaddikim” (London 5753/1993) p. 168
Original Hebrew Version
אִישׁ עָשִׁיר אֶחָד הָיָה מִתּוֹשָׁבֵי עִיר אַחַת בִּמְדִינַת רוּסְיָא קָבַע מִשְׁכָּנוֹ בָּעִיר קֶענִיגְסְבֶּעְרג וְנִהֵל שָׁם עֲסָקָיו וְאַךְ עַל מוֹעֵד וְחַג נָסַע לְבֵיתוֹ בְּעִירוֹ, לִפְנֵי הַפֶּסַח דָּרְשׁוּ אַנְשֵׁי קֶענִיגְסְבֶּעְרג מִמֶּנּוּ שֶׁיִּשְׁתַּתֵּף בִּנְדָבָה הֲגוּנָה עַל מְעוֹת חִטִּין כְּכָל תּוֹשָׁבֵי הָעִיר. מֵאֵן הָאִישׁ הַהוּא לִיתֵּן בְּאָמְרוֹ כִּי בֵּיתוֹ בָּעִיר שֶׁבְּרוּסְיָא וּפֹה הָיָה יוֹשֵׁב אֲרָעִי לְרֶגֶל מִסְחָרוֹ. קְרָאוּהוּ רָאשֵׁי הַקָּהָל לְדִין לִפְנֵי הַגָּאוֹן הַמַּלְבִּי”ם זַצַ”ל שֶׁהָיָה שָׁם אָז הָאַב”ד, אַחֲרֵי אֲשֶׁר הִצִּיעוּ
טַעֲנוֹתֵיהֶם אָמַר הָאִישׁ רַבִּי מוּכָן אֲנִי לְקַיֵּם פְּסַק דִּין אֲבָל רַק כְּשֶׁיִּהְיֶה עַל פִּי הַתּוֹרָה כְּלוֹמַר שֶׁיִּהְיֶה לוֹ שֹׁרֶשׁ בַּתַּנַ”ךְ, כִּי הָיָה מִכַּת הַמְּכֻנִּים מַשְׂכִּילִים כְּלוֹמַר מַכְשִׁילִים. עָנָה הַגָּאוֹן הַמַּלְבִּי”ם וְאָמַר עַל פִּי דִּין תּוֹרָה הוּא נֶחְשָׁב לְאֶחָד מִתּוֹשָׁבֵי הָעִיר וּמְחֻיָּב לִיתֵּן לְצָרְכֵי הַקְּהִלָּה, וְדָבָר זֶה מְפֹרָשׁ בַּתַּנַ”ךְ בִּשְׁמוּאֵל (א, כד) אִישׁ בְּמָעוֹן וּמַעֲשֵׂהוּ בַכַּרְמֶל, פֵּרוּשׁ, כִּי עִיר מְגוּרוֹ הָיָה מָעוֹן, וּמַעֲשֵׂהוּ הָיָה בַכַּרְמֶל, וּבְכָל זֶה קְרָאוֹ הַכָּתוּב (שָׁם ל, ה) “נָבָל הַכַּרְמְלִי” עַל שֵׁם הָעִיר אֲשֶׁר בָּהּ עָשָׂה נָבָל מִסְחָרוֹ וְקִנְיָנוֹ.
הַגָּאוֹן רַבִּי אַבְרָהָם סְגַ”ל אִיטִינְגָא זַצַ”ל “אוֹצַר שִׂיחוֹת צַדִּיקִים” (לוֹנְדוֹן תשנ”ג) ע’ קס”ח
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