תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
א (טז) וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃
וַעֲבַד יְיָ יָת תְּרֵין נְהוֹרַיָּא רַבְרְבַיָּא יָת נְהוֹרָא רַבָּא לְמִשְׁלַט בִּימָמָא וְיָת נְהוֹרָא זְעֵרָא לְמִשְׁלַט בְּלֵילְיָא וְיָת כּוֹכְבַיָּא:
(יז) וַיִּתֵּ֥ן אֹתָ֛ם אֱלֹהִ֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל־הָאָֽרֶץ׃
וִיהַב יָתְהוֹן יְיָ בִּרְקִיעָא דִּשְׁמַיָּא לְאַנְהָרָא עַל אַרְעָא:
(יח) וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלְהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
וּלְמִשְׁלַט בִּימָמָא וּבְלֵילְיָא וּלְאַפְרָשָׁא בֵּין נְהוֹרָא וּבֵין חֲשׁוֹכָא וַחֲזָא יְיָ אֲרֵי טָב:
(יט) וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם רְבִיעִֽי׃ {פ}
וַהֲוָה רְמַשׁ וַהֲוָה צְפַר יוֹם רְבִיעָאִי:
(כ) וַיֹּ֣אמֶר אֱלֹהִ֔ים יִשְׁרְצ֣וּ הַמַּ֔יִם שֶׁ֖רֶץ נֶ֣פֶשׁ חַיָּ֑ה וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ עַל־פְּנֵ֖י רְקִ֥יעַ הַשָּׁמָֽיִם׃
וַאֲמַר יְיָ יִרְחֲשׁוּן מַיָּא רְחֵשׁ נַפְשָׁא חַיְתָא וְעוֹפָא יְפָרַח עַל אַרְעָא עַל אַפֵּי רְקִיעָא דִּשְׁמַיָּא:
(כא) וַיִּבְרָ֣א אֱלֹהִ֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כׇּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה ׀ הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כׇּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
וּבְרָא יְיָ יָת תַּנִּינַיָּא רַבְרְבַיָּא וְיָת כָּל נַפְשָׁא חַיְתָא דִּרְחִשָׁא דִּי אַרְחִישׁוּ מַיָּא לִזְנֵיהוֹן וְיָת כָּל עוֹפָא דְפָרַח לִזְנוֹהִי וַחֲזָא יְיָ אֲרֵי טָב:
1 (16) And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night: and the stars also.
(17) And God set them in the firmament of heaven to give light upon the earth,
(18) and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.
(19) And there was evening and there was morning, a fourth day.
(20) And God said, Let the waters swarm abundantly with moving creatures that have life, and let birds fly above the earth in the open firmament of heaven.
(21) And God created the great crocodiles, and every living creature that moves, which the waters brought forth abundantly, after their kind, and every winged bird after its kind: and God saw that it was good.
נביאים
מב (כ) (ראית) [רָא֥וֹת] רַבּ֖וֹת וְלֹ֣א תִשְׁמֹ֑ר פָּק֥וֹחַ אׇזְנַ֖יִם וְלֹ֥א יִשְׁמָֽע׃
חֲזֵיתוּן סַגִיאָן וְלָא נְטַרְתּוּן אִתְפַּתָּחָא אוּדְנֵיכוּן וְלָא קַבֵּילְתּוּן אוּלְפַן:
(כא) יְהֹוָ֥ה חָפֵ֖ץ לְמַ֣עַן צִדְק֑וֹ יַגְדִּ֥יל תּוֹרָ֖ה וְיַאְדִּֽיר׃
יְיָ רָעֵי בְּדִיל לְזַכָּאוּתֵהּ יִשְׂרָאֵל וְרַבֵּי לְעָבְדֵי אוֹרַיְתֵהּ וְיַתְקֵיף יַתְהוֹן:
(כב) וְהוּא֮ עַם־בָּז֣וּז וְשָׁסוּי֒ הָפֵ֤חַ בַּחוּרִים֙ כֻּלָּ֔ם וּבְבָתֵּ֥י כְלָאִ֖ים הׇחְבָּ֑אוּ הָי֤וּ לָבַז֙ וְאֵ֣ין מַצִּ֔יל מְשִׁסָּ֖ה וְאֵין־אֹמֵ֥ר הָשַֽׁב׃
וְהוּא עַם בָּזִיז וַאֲנִיס אִתְחַפִיאוּ בַהֲתָא עוּלֵימִין כּוּלְהוֹן וּבְבָתֵּי יְסוּרִין עֲנִינִין הֲווֹ לַעֲדִי וְלֵית דִמְשֵׁיזֵיב לְבִזָא וְלֵית דַאֲמַר אֲתֵיב:
(כג) מִ֥י בָכֶ֖ם יַאֲזִ֣ין זֹ֑את יַקְשִׁ֥ב וְיִשְׁמַ֖ע לְאָחֽוֹר׃
מַן בְּכוֹן יָצֵית דָא יְקַבֵּל וִיסַבַּר לְסוֹפָא:
(כד) מִֽי־נָתַ֨ן (למשוסה) [לִמְשִׁסָּ֧ה] יַעֲקֹ֛ב וְיִשְׂרָאֵ֥ל לְבֹזְזִ֖ים הֲל֣וֹא יְהֹוָ֑ה ז֚וּ חָטָ֣אנוּ ל֔וֹ וְלֹֽא־אָב֤וּ בִדְרָכָיו֙ הָל֔וֹךְ וְלֹ֥א שָׁמְע֖וּ בְּתוֹרָתֽוֹ׃
מַן מְסַר לַעֲדֵי יַעֲקֹב וְיִשְׂרָאֵל לִבְזוֹזִין הֲלָא יְיָ מִן קֳדָם דְחָבוּ קֳדָמוֹהִי וְלָא אֲבוּ לְמֵיחָךְ בְּאוֹרְחָן דְתַקְנָן קֳדָמוֹהִי וְלָא קַבִּילוּ אוּלְפָן אוֹרַיְתֵהּ:
(כה) וַיִּשְׁפֹּ֤ךְ עָלָיו֙ חֵמָ֣ה אַפּ֔וֹ וֶעֱז֖וּז מִלְחָמָ֑ה וַתְּלַהֲטֵ֤הוּ מִסָּבִיב֙ וְלֹ֣א יָדָ֔ע וַתִּבְעַר־בּ֖וֹ וְלֹא־יָשִׂ֥ים עַל־לֵֽב׃
וּשְׁפַךְ עֲלֵיהוֹן חֵימַת רוּגְזֵהּ וּתְקוֹף עָבְדֵי קְרָבֵהּ אַיְתִי עֲלֵיהוֹן וּקְטָלוּ בְהוֹן מִסְחוֹר סְחוֹר וְלָא יְדַעוּ וְשַׁלִיטוּ בְהוֹן וְלָא שַׁוִיאוּ דְחַלְתֵּהּ עַל לִבָּא:
42 (20) Seeing many things, but thou observest not; opening the ears, but he hears not.
(21) The Lord was well pleased for his righteousness’ sake, to magnify Tora, and to make it glorious.
(22) Therefore this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivers; for a spoil, and none says, Restore.
(23) Who among you will give ear to this? who will hearken and hear for the time to come?
(24) Who gave Ya῾aqov for a spoil, and Yisra᾽el to the robbers? did not the Lord, he against whom we have sinned, and in whose ways they would not walk, and unto whose Tora they were not obedient?
(25) Therefore he has poured upon him the fury of his anger, and the strength of battle: and it has set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.
כתובים
א (טז) כִּ֣י רַ֭גְלֵיהֶם לָרַ֣ע יָר֑וּצוּ וִ֝ימַהֲר֗וּ לִשְׁפׇּךְ־דָּֽם׃
מְטוּל דְרִגְלֵיהוֹן לְבִישְׁתָּא רָהֲטָן וּמִסְתַּרְהֲבִין לְמִשְׁפַּךְ דָמָא:
(יז) כִּֽי־חִ֭נָּם מְזֹרָ֣ה הָרָ֑שֶׁת בְּ֝עֵינֵ֗י כׇּל־בַּ֥עַל כָּנָֽף׃
מְטוּל דְמַגָן פְּרִיסָא מְצוּדְתָּא עַל פִּרְחֲתָא דְגַפָּא:
(יח) וְ֭הֵם לְדָמָ֣ם יֶאֱרֹ֑בוּ יִ֝צְפְּנ֗וּ לְנַפְשֹׁתָֽם׃
וְהִנוּן לִדְמָהוֹן כָּמְנָן וּמִטְשִׁין לְנַפְשָׁתְהוֹן:
(יט) כֵּ֗ן אׇ֭רְחוֹת כׇּל־בֹּ֣צֵֽעַ בָּ֑צַע אֶת־נֶ֖פֶשׁ בְּעָלָ֣יו יִקָּֽח׃ {פ}
הֵיכְדֵין אִנוּן אָרְחָתָא דְכָל דְעָבְדִין עִילָא נַפְשָׁתָא דְמָרֵיהוֹן נָסְבִין:
(כ) חׇ֭כְמוֹת בַּח֣וּץ תָּרֹ֑נָּה בָּ֝רְחֹב֗וֹת תִּתֵּ֥ן קוֹלָֽהּ׃
חָכְמְתָא בְשׁוּקָא מִשְׁתַּבְּחָא וּמִשְׁקָקֵי יָהֲבָא קָלָהּ:
(כא) בְּרֹ֥אשׁ הֹמִיּ֗וֹת תִּ֫קְרָ֥א בְּפִתְחֵ֖י שְׁעָרִ֥ים בָּעִ֗יר אֲמָרֶ֥יהָ תֹאמֵֽר׃
בְּרֵישׁ בִּירָתָא מַכְרְזָא וּבְמַעֲלָנָא דְתַרְעֵי בִּכְרַכֵּי מִלָהָא אָמְרָה:
1 (16) for their feet run to evil, and they make haste to shed blood.
(17) For no heed is taken of the net which is spread in the sight of any bird.
(18) And they lie in wait for their blood; they lurk for their lives.
(19) So are the ways of everyone who is greedy of gain; it takes away the life of its owner.
(20) Wisdom cries aloud in the street; she utters her voice in the squares:
(21) she cries in the chief place of concourse, at the entrances of the gates: in the city she utters her words, saying,
משנה
א. אַרְבָּעָה אֲבוֹת נְזִיקִין, הַשּׁוֹר וְהַבּוֹר וְהַמַּבְעֶה וְהַהֶבְעֵר. לֹא הֲרֵי הַשּׁוֹר כַּהֲרֵי הַמַּבְעֶה, וְלֹא הֲרֵי הַמַּבְעֶה כַּהֲרֵי הַשּׁוֹר. וְלֹא זֶה וָזֶה, שֶׁיֵּשׁ בָּהֶן רוּחַ חַיִּים, כַּהֲרֵי הָאֵשׁ, שֶׁאֵין בּוֹ רוּחַ חַיִּים. וְלֹא זֶה וָזֶה, שֶׁדַּרְכָּן לֵילֵךְ וּלְהַזִּיק, כַּהֲרֵי הַבּוֹר, שֶׁאֵין דַּרְכּוֹ לֵילֵךְ וּלְהַזִּיק. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁדַּרְכָּן לְהַזִּיק וּשְׁמִירָתָן עָלֶיךָ. וּכְשֶׁהִזִּיק, חָב הַמַּזִּיק לְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ:
ב. כָּל שֶׁחַבְתִּי בִשְׁמִירָתוֹ, הִכְשַׁרְתִּי אֶת נִזְקוֹ. הִכְשַׁרְתִּי בְמִקְצָת נִזְקוֹ, חַבְתִּי בְתַשְׁלוּמִין כְּהֶכְשֵׁר כָּל נִזְקוֹ. נְכָסִים שֶׁאֵין בָּהֶם מְעִילָה, נְכָסִים שֶׁל בְּנֵי בְרִית, נְכָסִים הַמְיֻחָדִים, וּבְכָל מָקוֹם חוּץ מֵרְשׁוּת הַמְיֻחֶדֶת לַמַּזִּיק וּרְשׁוּת הַנִּזָּק וְהַמַּזִּיק. וּכְשֶׁהִזִּיק, חָב הַמַּזִּיק לְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ:
ג. שׁוּם כֶּסֶף, וְשָׁוֶה כֶסֶף, בִּפְנֵי בֵית דִּין, וְעַל פִּי עֵדִים בְּנֵי חוֹרִין בְּנֵי בְרִית. וְהַנָּשִׁים בִּכְלָל הַנֶּזֶק. וְהַנִּזָּק וְהַמַּזִּיק בַּתַּשְׁלוּמִין:
ד. חֲמִשָּׁה תַמִּין וַחֲמִשָּׁה מוּעָדִין, הַבְּהֵמָה אֵינָהּ מוּעֶדֶת לֹא לִגַּח וְלֹא לִגֹּף וְלֹא לִשֹּׁךְ וְלֹא לִרְבֹּץ וְלֹא לִבְעֹט. הַשֵּׁן מוּעֶדֶת לֶאֱכֹל אֶת הָרָאוּי לָהּ, הָרֶגֶל מוּעֶדֶת לְשַׁבֵּר בְּדֶרֶךְ הִלּוּכָהּ, וְשׁוֹר הַמּוּעָד, וְשׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק, וְהָאָדָם. הַזְּאֵב וְהָאֲרִי וְהַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, הֲרֵי אֵלּוּ מוּעָדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בִּזְמַן שֶׁהֵן בְּנֵי תַרְבּוּת, אֵינָן מוּעָדִין. וְהַנָּחָשׁ מוּעָד לְעוֹלָם. מַה בֵּין תָּם לְמוּעָד. אֶלָּא שֶׁהַתָּם מְשַׁלֵּם חֲצִי נֶזֶק מִגּוּפוֹ, וּמוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלִיָּה:
1. There are four primary categories of damage: The category of Ox; and the category of Pit; and the category of Maveh, which, based on a discussion in the Gemara refers either to the tooth of an animal that causes damage or to a person who causes damage; and the category of Fire. Each of these categories is unique; therefore, the halakhot of one cannot be derived from another. The defining characteristic of the primary category of Ox is not similar to the defining characteristic of the primary category of Maveh, and the defining characteristic of the primary category of Maveh is not similar to the defining characteristic of the primary category of Ox. And the defining characteristics of this category of Ox and that category of Maveh, in which there is a living spirit that causes damage, are not similar to the defining characteristic of the category of Fire, in which there is no living spirit. The mishna continues: And the defining characteristics of this primary category of Ox and Maveh and that primary category of Fire, in which the typical manner of their components is to proceed from one place to another and cause damage, are not similar to the defining characteristic of the primary category of Pit, in which the typical manner of its components is not to proceed from one place to another and cause damage; rather, it remains in place and the damage is caused by the injured party proceeding and encountering the obstacle. The common denominator of the components in all of these primary categories is that it is their typical manner to cause damage, and the responsibility for their safeguarding to prevent them from causing damage is incumbent upon you, the owner of the animal or generator of the fire or the pit. And when a component of any of these categories causes damage, the owner or generator of the component that caused the damage is obligated to pay restitution for damage with best-quality land.
2. With regard to anything for which I became responsible for safeguarding it to prevent it from causing damage, if it in fact causes damage, it is considered as if I actively facilitated that damage, and accordingly I must pay for it. In any case in which I facilitated part of the damage it caused, I am liable for payments of restitution for damage it caused, as if I were the one who facilitated the entire damage it caused. One is liable only with regard to damage caused to property for which, were he to use it for a non-sacred purpose, he would not be liable for the misuse of consecrated property; with regard to damage caused to property that belongs to members of the covenant, i.e., Jews; and with regard to assigned property, the meaning of which the Gemara will explain. And one is liable for damage caused in any place except for a domain designated exclusively for the use of the one responsible for the damage. And one is liable for damage caused in a domain designated for the joint use of the injured party and the one liable for the damage. When an animal or item one is responsible to safeguard causes damage, the one liable for the damage caused by insufficiently safeguarding it is obligated to pay payments of restitution for damage with his best-quality land.
3. The determination of payment of damages is made by monetary appraisal. One pays with items worth money. This halakha applies before a court. And it is based upon the testimony of witnesses who are free men, i.e., men who are not Canaanite slaves, and who are members of the covenant, i.e., Jews. And women are included in the halakhot of damages in the same way as men. And both the injured party and the one liable for the damage are involved in the payment. The Gemara will explicate each of these principles.
4. There are five damage-causing acts that an animal can perform twice and remain innocuous even when its owner was warned each time to prevent it from doing so. After the third time, the animal is rendered forewarned. In such cases, the owner is liable to pay only half of the damages. And there are five damage-causing acts for which an animal is considered forewarned, at times even if it had never caused damage in that manner. In such cases the owner is liable to pay the full cost of the damage. An animal is not considered forewarned with regard to Goring, i.e., not for goring with its horns, nor for pushing with its body, nor for biting, nor for crouching upon items in order to damage them, nor for kicking. In these cases the animal is considered to be innocuous and its owner is liable for only half of the damages. Concerning acts of damage performed with the tooth, the animal is considered forewarned with regard to eating that which is fitting for it to eat. Concerning acts of damage performed with the foot, the animal is considered forewarned with regard to breaking items while walking. And there is a forewarned ox, which gored three times and each time his owner was warned to safeguard his ox from doing so. And there is an ox that causes damage to the property of the injured party while on the property of the injured party. And there is the person, i.e., any damage done by a person. In all of these cases the one who caused the damage is considered to be forewarned, resulting in the obligation to pay the full cost of the damage. The mishna presents the halakha for wild animals: The wolf; the lion; the bear; the leopard; the bardelas, the meaning of which the Gemara will discuss; and the snake. These are considered forewarned even if they had never previously caused damage. Rabbi Elazar says: When these animals are domesticated they are not considered forewarned. But the snake is always considered forewarned. What is the difference between the liability incurred for damage caused by an ox that is considered innocuous and the liability incurred for damage caused by an ox that is forewarned? The only differences are that for damage caused by an innocuous ox, the owner pays half the cost of the damage exclusively from proceeds of the sale of the body of the ox, and for a forewarned ox he pays the full cost of the damage from his higher property.
גמרא
מַאי עֲלִיָּה אָמַר רִבִּי אֶלְעָזָר בַּמְעוֹלֶה שֶׁבִּנְכָסָיו וְכֵן הוּא אוֹמֵר (דה''ב ל''ב) וַיִּשְׁכַּב חִזְקִיָּהוּ עִם אֲבוֹתָיו וַיִּקְבְּרוּהוּ בְמַעֲלֵה קִבְרֵי בְנֵי דָוִד. וְאָמַר רִבִּי אֱלִיעֶזֶר בְּמַעֲלֵה אֵצֶל מְעוּלִים שֶׁבַּמִּשְׁפָּחָה וּמָאן נִינְהוּ דָוִד וּשְׁלֹמֹה. (שם ט''ז) וַיִּקְבְּרוּהוּ בְקִבְרוֹתָיו אֲשֶׁר כָּרָה לוֹ בְּעִיר דָוִד וְגוֹ' וַיַּשְׁכִּיבוּהוּ בַּמִּשְׁכָּב אֲשֶׁר מִלֵּא בְּשָׂמִים וּזְנִים מָאי בְּשָׂמִים וּזְנִים רִבִּי אֶלְעָזָר אוֹמֵר זִינֵי זִינֵי רִבִּי שְׁמוּאֵל בַּר נַחֲמַנִי אָמַר בְּשָׂמִים שֶׁכָּל הַמֵּרִיחַ בָּהֶם בָּא לִידֵי זִימָה (שם דף י''ז) אָמַר רִבִּי יוֹחָנָן מִשּׁוּם רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי מָאי דִּכְתִיב (ישעי' ל''ב) אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מַיִם מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר כָּל הָעוֹסֵק בַּתּוֹרָה וּבִגְמִלּוּת חֲסָדִים זוֹכֶה לְנַחֲלַת ב' שְׁבָטִים שֶׁנֶאֱמַר אַשְׁרֵיכֶם זוֹרְעֵי וְאֵין זְרִיעָה אֶלָא צְדָקָה שֶׁנֶאֱמַר (הושע י') זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חֶסֶד וְאֵין מַיִם אֶלָא תוֹרָה שֶׁנֶאֱמַר (ישעי' נ''ה) הוֹי כָּל צָמֵא לְכוּ לַמַיִם וְזוֹכֶה לְנַחֲלַת שְׁנֵי שְׁבָטִים זוֹכֶה לְכִילָה כְּיוֹסֵף דִּכְתִיב (בראשית מ''ט) בֵּן פּוֹרָת יוֹסֵף וְגוֹ' בָּנוֹת צָעֲדָה עֲלֵי שׁוּר וְזוֹכֶה לְנַחֲלַת יִשָׂשׂכָר דִּכְתִיב (שם) יִשָׂשׂכָר חֲמוֹר גָּרֶם אִית דְּאַמְרֵי אוֹיְבָיו נוֹפְלִים לְפָנָיו כְּיוֹסֵף דִּכְתִיב (דברים ל''ג) בָּהֶם עַמִּים יְנַגַּח יַחְדָו אַפְסֵי אָרֶץ וְזוֹכֶה לְבִינָה כְּיִשָׂשׂכָר דִכְתִיב (רה''א י''ב) וּמִבְּנֵי יִשָׂשׂכָר יוֹדְעֵי בִינָה לָעִתִּים לָדַעַת מַה יַעֲשֶׂה יִשְׂרָאֵל וְגוֹ':
GEMARA: What does the mishna mean by saying he pays from his higher [aliyya] property? Rabbi Elazar says: It means that he pays with the superior-quality [bame’ulla] items of his property.
And similarly, the fact that the word aliyya is referring to superior-quality property is indicated by the verse that states: “And Hezekiah lay with his ancestors, and they buried him in the best [bema’ale] of the sepulchers of the descendants of David” (II Chronicles 32:33), and Rabbi Elazar says: The term bema’ale means beside the best of the family. And who are they? David and Solomon.
The Gemara offers an interpretation of another verse about the burial of a king of Judea, King Asa: “And they buried him in his own sepulchers, which he had hewn out for himself in the city of David, and laid him in the resting place, which was filled with perfumes and spices [zenim] prepared by the perfumers’ art” (II Chronicles 16:14). What is meant by “perfumes and spices”? Rabbi Elazar says: It means many different types [zinei] of perfumes. Rabbi Shmuel bar Naḥmani says: The word zenim sounds similar to the word zenut, licentiousness, and should therefore be understood about types of perfumes that anyone who smells them is led to licentiousness.
The Gemara cites another dispute between Rabbi Elazar and Rabbi Shmuel bar Naḥmani: Jeremiah requested of God to punish those who hounded him: “For they have dug a pit to trap me and they have set snares for my feet” (Jeremiah 18:22). In what way did they dig a pit to trap him? Rabbi Elazar says: They cast suspicion upon him of engaging in intercourse with a woman who had engaged in sexual intercourse with a man forbidden to her by the Torah [zona]. Rabbi Shmuel bar Naḥmani says: They cast suspicion upon him of engaging in intercourse with a married woman.
The Gemara asks: Granted, according to the one who says that they cast suspicion upon him of engaging in intercourse with a zona, this is because the word “pit” is used as a metaphor for a zona, as it is written: “For a zona is a deep pit” (Proverbs 23:27). But according to the one who says that they cast suspicion upon him of engaging in intercourse with a married woman, for what reason did Jeremiah use the word “pit”? The Gemara answers: Due to the fact that she is a married woman, should she be excluded from the category of a zona? If she commits adultery she is also termed a zona, and the term “pit” can justifiably be applied to her.
The Gemara asks: Granted, according to the one who says that they cast suspicion upon him of engaging in intercourse with a married woman, this is consistent with that which is written: “You, Lord, know all their plans to kill me” (Jeremiah 18:23). By claiming he engaged in intercourse with a married woman, they implicated him in a prohibition punishable by the death penalty. But according to the one who says that they suspected him of engaging in intercourse with a zona, what did he mean by saying “to kill me” when there is no court-imposed capital punishment for doing so? The Gemara answers: Jeremiah was referring to the fact that they cast him into a pit of mire.
Rava interpreted a verse homiletically: What is the meaning of that which is written: “Let them be made to stumble before You; deal with them in the time of Your anger” (Jeremiah 18:23)? It means that Jeremiah said before the Holy One, Blessed be He: Master of the Universe, even at a time when they try to perform acts of charity, make them stumble by ensuring that they do so with people who are unworthy of charity in order that they should not receive the reward for helping them.
The Gemara, above, cited a verse concerning King Hezekiah’s burial. The Gemara cites the continuation of that verse: “And they afforded him honor in his death” (II Chronicles 32:33). This teaches that they established a yeshiva at his grave to study Torah there.
Rabbi Natan and the Rabbis disagree with regard to this yeshiva: One said: They studied there for three days.
And the other one said: They studied there for seven days. And some say they studied there for thirty days.
The Sages taught a baraita that offers another interpretation of the verse cited: “And afforded him [lo] honor in his death” (II Chronicles 32:33). This is referring to the honor given to Hezekiah, king of Judea, that at his burial 36,000 men with bared shoulders went out before him. They removed their robes from their shoulders as a sign of mourning. The number 36,000 is alluded to by the numerical value of the word lo, which is thirty-six. This is the statement of Rabbi Yehuda.
Rabbi Neḥemya said to him: But didn’t they also do this before Ahab? Apparently, if they did this for the wicked king Ahab, it is an honor shown to all kings, and it is was not a unique show of honor for the righteous Hezekiah.
Rather, the honor that was done for Hezekiah was that they laid a Torah scroll upon his bier and they said: This one, i.e., Hezekiah, fulfilled that which is written in this, i.e., the Torah scroll.
The Gemara asks: But nowadays as well, we do this for any great Torah scholar that dies, so what is unique about what was done to honor Hezekiah? The Gemara answers: Nowadays, we take a Torah scroll out but we do not lay it on the bier of the deceased. And if you wish, say instead that nowadays we also lay a Torah scroll on the bier of the deceased; but we do not say: This one fulfilled that which is written in this.
Rabba bar bar Ḥana said: I was once walking together with Rabbi Yoḥanan to ask him about this statement. Whenever he would enter a lavatory, upon his exit I would ask him to explain a matter, and he would not answer us until he had washed his hands and donned his phylacteries and made the blessing, and only then would he answer us. With regard to the honor given to King Hezekiah, he said: Nowadays, we even say: This one fulfilled that which is written in this, but we do not say: He taught that which is written in this, which was a unique honor performed at the burial of the righteous King Hezekiah.
The Gemara asks: But didn’t the Master say: Torah study is great because the study of Torah leads to one’s performance of the mitzvot? This indicates that the performance of mitzvot is considered of greater value than Torah study. If so, once Hezekiah had been praised with the fact that he fulfilled the mitzvot of the Torah, why mention that he studied it? The Gemara explains: This is not difficult: This statement of the Master is about studying the Torah for one’s own knowledge, and that unique praise given to King Hezekiah was about teaching the Torah to others.
§ A verse that was cited at the beginning of the this chapter (2b) as part of a halakhic exposition is now explained homiletically: Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “Happy are you that sow beside all waters, that send forth the feet of the ox and the donkey” (Isaiah 32:20)? It teaches that whoever engages in the study of Torah and in the performance of acts of kindness merits reward equal to the portion of two tribes, Joseph and Issachar.
The Gemara explains how this is derived from the verse: As it is stated: “Happy are you that sow.” And the reference to sowing refers only to acts of charity, as it is stated: “Sow for yourselves for charity, reap according to kindness” (Hosea 10:12). And the reference to water refers only to the study of Torah, as it is stated with regard to Torah study: “Ho, all who are thirsty, go to water” (Isaiah 55:1).
And the fact that he merits reward equal to the portion of two tribes is derived as follows: The reference to the ox in the verse is an allusion to Joseph, who is described as an ox (Deuteronomy 33:17), and one’s reward is that he merits to receive a canopy of honor, as did Joseph, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain; its branches run over the wall.” The branches over the wall in this verse allude to the canopy. And the reference to the donkey is an allusion to the fact that he merits to receive the portion of Issachar, who is described as a donkey, as it is stated: “Issachar is a large-boned donkey” (Genesis 49:14).
There are some who say that the comparison should be understood in a different manner. His enemies will fall before him just like in the blessing given by Moses to the tribe of Joseph, as it is written in the blessing bestowed by Moses to the tribe of Joseph: “His horns are the horns of the wild-ox; with them he shall gore the nations, even to the ends of the earth” (Deuteronomy 33:17). And he merits the understanding of Issachar, as it is written: “And of the children of Issachar, men that had understanding of the times, to know what Israel ought to do” (I Chronicles 12:33).
זוהר
וַיְּכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם, רַבִּי אֶלְעָזָר פָּתַח (תְּהִלִּים ל''א) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם, תָּא חֲזִי קֻדְשָׁא בְּרִיךְ הוּא בָּרָא לְבַר נַשׁ בְּעָלְמָא וְאַתְקִּין לֵיהּ לְמֶהֱוֵי שְׁלִים בְּפוּלְחָנֵיהּ וּלְאִתְתַּקָּנָא אָרְחוֹי בְּגִין דְּיִזְכֵּי לִנְהוֹרָא עִלָּאָה דְּגָנִיז קֻדְשָׁא בְּרִיךְ הוּא לַצַדִּיקַיָא כְּמָה דְּאַתְּ אָמַר (יְשַׁעְיָה ס''ד) עַיִן לֹא רָאֲתָה אֱלֹקִים זוּלָתֶךָ יֵעָשֶׂה לַמְּחַכֶּה לוֹ וּבַמֶּה יִזְכֵּי לֵיהּ לְבַר נַשׁ לְהַהוּא נְהוֹרָא בְּאוֹרַיְתָא, דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא בְּכָל יוֹמָא יִזְכֵּי לְמֶהֱוֵי לֵיהּ חוּלָקָא בְּעָלְמָא דְּאָתֵי וְיִתְחַשַּׁב לֵיהּ כְּאִלּוּ בָּאנֵי עָלְמִין דְּהָא בְּאוֹרַיְתָא אִתְבְּנֵי עָלְמָא וְאִשְׁתְּכְלָל הֲדָא הוּא דִּכְתִיב (מִשְׁלֵי ג') יְיָ' בְּחָכְמָה יָסַד אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה וּכְתִיב (שָׁם ח') וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהֱיֶה שַׁעְשׁוּעִים יוֹם יוֹם דְּכֹל דְּאִשְׁתַּדַּל בָּהּ שַׁכְלִיל עָלְמִין וְקַיִּם לֵיהּ, וְתָא חֲזִי בְּרוּחָא עָבִיד קֻדְשָׁא בְּרִיךְ הוּא עָלְמָא וּבְרוּחָא מִתְקַיְּמָא רוּחָא דְּאִנּוּן דְּלָעָאן בְּאוֹרַיְתָא וְכָל שֶׁכֵּן רוּחָא דְּהָבָל דְּרַבְיֵי דְּבֵי רַב, מָה רַב טוּבְךָ דָּא טוּבָא דְּאִתְגְּנִיז לִירֵאֶיךָ לְאִנּוּן דַּחֲלֵי חַטָּאָה, פָּעַלְתָּ לַחוֹסִים בָּךְ, מַאי פָּעַלְתָּ דָּא עוֹבָדָא דִּבְרֵאשִׁית, רַבִּי אַבָּא אָמַר דָּא גַּן עֵדֶן דְּהָא בְּאוּמָנוּתָא עָבִיד לֵיהּ קֻדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא כְּגַוְּנָא דִּלְעֵילָא לְאִתְתַּקָּפָא בֵּיהּ צַדִּיקַיָּא הֲדָא הוּא דִּכְתִיב (תְּהִלִּים ל''א) פָּעַלְתָּ לַחוֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם דְּהָא הוּא נֶגֶד (בְּנֵי) אָדָם, וְאַחֲרָא נֶגֶד עִלָּאִין קַדִּישִׁין, אָמַר רַבִּי שִׁמְעוֹן גַּן עֵדֶן לְעֵילָא וְנֶגֶד בְּנֵי אָדָם הֲוֵי (וַאֲפִלּוּ אָחֳרָא נֶגֶד בְּנֵי אָדָם הֲוֵי) לְאִתְכַּנָּשָׁא בֵּיהּ צַדִּיקַיָּא דְּעָבְדֵי רְעוּתָא דְּמָארֵיהוֹן, וַיְּכֻלּוּ דְּכָלוּ עוֹבָדִין דִּלְעֵילָא וְעוֹבָדִין דִּלְתַתָּא, הַשָּׁמַיִם וְהָאָרֶץ לְעֵילָא וְתַתָּא, רַבִּי שִׁמְעוֹן אָמַר עוֹבָדָא וְאוּמָנוּתָא דְּאוֹרַיְתָא שֶׁבִּכְתָב וְעוֹבָדָא וְאוּמָנוּתָא דְּתוֹרָה שֶׁבְּעַל פֶּה, וְכָל צְבָאָם אִלֵּין פְּרָטֵי דְּאוֹרַיְתָא אַפִּין דְּאוֹרַיְתָא שִׁבְעִים פָּנִים לַתּוֹרָה, וַיּכֻלּוּ דְּאִתְקַיְּמוּ וְאִשְׁתַּכְלָלוּ דָּא בְּדָא, שָׁמַיִם וָאָרֶץ פְּרָט וּכְלָל, וְכָל צְבָאָם רָזֵי דְּאוֹרַיְתָא דַּכְיָאן דְּאוֹרַיְתָא מְסָאֲבָן דְּאוֹרַיְתָא:
וַיְכֻלּוּ הַשָּׁמַיִם וְגוֹ', רַבִּי אֶלְעָזָר פָּתַח, (תהלים ל''א) מָה רַב טוּבְךְ וְגוֹ'. בֹּא וּרְאֵה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא אֶת הָאָדָם בָּעוֹלָם, וְתִקֵּן אוֹתָם שֶׁיִּהְיֶה שָׁלֵם בַּעֲבוֹדָתוֹ, וְשֶׁיְּתַקֵּן דְּרָכָיו, כְּדֵי שֶׁיִּזְכֶּה לְאוֹר הָעֶלְיוֹן שֶׁגָּנַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַצַדִּיקִים כְּמּוֹ שֶׁכָּתוּב (ישעיה ס''ד) עַיִן לֹא רָאֲתָה וְגוֹ'. עַיִן לֹא רָאֲתָה אֱלֹקִים זוּלָתֶךְ, הַיְנוּ אוֹר הַגָּנוּז. יַעֲשֶׂה לַמְּחַכֶּה לוֹ, הַיְנוּ הַצַדִּיקִים. וּבַמֶּה יִזְכֶּה הָאָדָם בְּאוֹתוֹ הָאוֹר הַגָּנוּז עַל יְדֵי הָעֵסֶק בַּתּוֹרָה. כִּי כָּל מִי שֶׁעוֹסֵק בַּתּוֹרָה בְּכָל יוֹם, יִזְכֶּה שֶׁיִּהְיֶה לוֹ חֵלֶק לָעוֹלָם הַבָּא, וְיִהְיֶה נֶחֱשָׁב לוֹ כְּאִלּוּ בָּנָה עוֹלָמוֹת, כִּי עִם הַתּוֹרָה נִבְנֶה הָעוֹלָם וְנִשְׁתַּכְלֵל, וְזֶה שֶׁכָּתוּב, (משלי ג') יְיָ בְּחָכְמָה יָסַד אֶרֶץ, כּוֹנֵן שָׁמַיִם בִּתְבוּנָה. וְהַיְנוּ בְּחָכְמָה וּתְבוּנָה שֶׁל הַתּוֹרָה. וְכֵן כָּתוּב, (שם ט') וָאֶהֱיֶה אֶצְלוֹ וְגוֹ', דְּהַיְנוּ שֶׁהַתּוֹרָה הָיְתָה אוּמָנוּתוֹ לִבְרוֹא אֶת הָעוֹלָם. וּבֹא וּרְאֵה, בְּרוּחַ עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם. וּבְרוּחַ הָעוֹלָם מִתְקַיֵּם, וְהַיְנוּ בְּרוּחַ פִּיהֶם שֶׁל אוֹתָם לוֹמְדֵי הַתּוֹרָה, וּמִכָּל שֶׁכֵּן, הָרוּחַ מֵהֶבֶל פִּיהֶם שֶׁל תִּינוֹקוֹת בֵּית רַבָּן, שֶׁעָלָיו עוֹמֵד וּמִתְקַיֵּם הָעוֹלָם. מָה רַב טוּבְךְ, יוֹרֶה עַל הַטּוֹב שֶׁנִּגְנָז, דְּהַיְנוּ עַל הָאוֹר הַגָּנוּז. פָּעַלְתָּ לַחוֹסִים בָּךְ יוֹרֶה כָּל פְּעֻלּוֹת מַעֲשֵׂה בְּרֵאשִׁית, שֶׁכָּל מַעֲשֵׂה בְּרֵאשִׁית לֹא נַעֲשֶׂה וְאֵינָהּ מִתְקַיֶּמֶת אֶלָּא בִּשְׁבִיל לוֹמְדֵי הַתּוֹרָה, הַמַּמְשִׁיכִים בִּזְכוּת תּוֹרָתָם אֶת אוֹר הַגָּנוּז כַּנִּזְכָּר לְעֵיל. פָּעַלְתָּ קָאִי עַל גַּן עֵדֶן כִּי בְּאוּמָנוּת עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת גַּן עֵדֶן הַתַּחְתּוֹן שֶׁבָּאָרֶץ, בְּשָׁוֶה לְמַעֲלַת גַּן עֵדֶן הָעֶלְיוֹן, שֶׁיִּתְחַזְּקוּ שָׁם הַצַדִּיקִים. וְזֶה שֶׁאָמַר פָּעַלְתָּ וְגוֹ' כִּי גַּן עֵדֶן הַתַּחְתּוֹן הוּא נֶגֶד בְּנֵי אָדָם, וְהָאַחֵר שֶׁהוּא גַּן עֵדֶן הָעֶלְיוֹן, אֵינוֹ אֶלָּא בִּשְׁבִיל הַקְּדוֹשִׁים הָעֶלְיוֹנִים, וְלֹא בִּשְׁבִיל בְּנֵי אָדָם. רַבִּי שִׁמְעוֹן אוֹמֵר שֶׁהַכָּתוּב פָּעַלְתָּ קָאִי עַל גַּן עֵדֶן הָעֶלְיוֹן, וּמִכָּל מָקוֹם נֶגֶד בְּנֵי אָדָם נֶחֱשָׁב, מִשּׁוּם שֶׁמִּתְאַסְּפִים שָׁם הַצַדִּיקִים הָעוֹשִׂים רְצוֹנוֹ שֶׁל רִבּוֹנָם, כְּלוֹמָר אַף עַל פִּי שֶׁהַגַּן עֵדֶן הָעֶלְיוֹן אֵינָם בִּשְׁבִיל בְּנֵי אָדָם, מִכָּל מָקוֹם הַצַדִּיקִים שֶׁבְּגַן עֵדֶן הַתַּחְתּוֹן עוֹלִים בַּאֲוִירָא לְגַן עֵדֶן הָעֶלְיוֹן, וּמִשּׁוּם שֶׁהַצַדִּיקִים עוֹלִים וּמִתְאַסְּפִים שָׁמָּה, אַף עַל פִּי שֶׁמּוּכְרָחִין לַחֲזוֹר וְלֵילֶךְ לִמְקוֹמָם מִכָּל מָקוֹם נֶחֱשָׁב מִשּׁוּם זֶה, נֶגֶד בְּנֵי אָדָם. וַיְּכֻלּוּ, שֶׁכָּלוּ וְנִגְמְרוּ הַמְּלָאכוֹת שֶׁל מַעְלָה וְהַמְּלָאכוֹת שֶׁל מַטָּה. רַבִּי שִׁמְעוֹן אָמַר, שֶׁנִּגְמְרוּ הַפְּעֻלּוֹת וְהָאוּמָנוּת שֶׁבְּתוֹרָה שֶׁבִּכְתָב, וָאָרֶץ, שֶׁנִּגְמְרוּ הַפְּעֻלּוֹת וְהָאוּמָנוּת שֶׁבְּתוֹרָה שֶׁבְּעַל פֶּה, וְכָל צְבָאָם, פֵּרוּשׁוֹ פְּרָטֵי הַתּוֹרָה, הַפָּנִים שֶׁבַּתּוֹרָה, דְּהַיְנוּ הַשִּׁבְעִים פָּנִים שֶׁבַּתּוֹרָה. וַיְּכֻלּוּ הַשָּׁמַיִם וְאָרֶץ, יוֹרֶה שֶׁשְּׁנֵיהֶם, (ז''א וְנוּקְבֵיהּ) הַמְּכוּנִים שָׁמַיִם וָאָרֶץ, נִתְקַיְּמוּ וְנִשְׁתָּכְלְלוּ זֶה מִזֶּה, שָׁמַיִם וָאָרֶץ, פְּרָט וּכְלָל. וְכָל צְבָאָם, הַיְנוּ סוֹדוֹת הַתּוֹרָה, וְהַטָּהָרוֹת שֶׁבַּתּוֹרָה וְהַטּוּמְאוֹת שֶׁבַּתּוֹרָה, כְּלוֹמָר דִּינֵי טָהָרָה וְטוּמְאָה הַכְּתוּבִים בַּתּוֹרָה.
הלכה פסוקה
א. אֵין מְטַפְּחִין לְהַכּוֹת כַּף אֶל כַּף וְלֹא מְסַפְּקִין לְהַכּוֹת כַּף עַל יָרֵךְ וְלֹא מְּרַקְדִין גְזֵרָה שֶׁמָא יְתַקֵן כְּלִי שִׁיר וַאֲפִילוּ לְהַכּוֹת בְּאֶצְבַּע עַל הַקַּרְקַע אוֹ עַל הַלּוּחַ אוֹ אַחַת כְּנֶגֶד אַחַת כְּדֶרֶךְ הַמְשׁוֹרְרִים אוֹ לְקַשְׁקֵשׁ בֶּאֱגוֹז לְתִינוֹק אוֹ לְשַׂחֵק בּוֹ בְּזוּג כְּדֵי שֶׁיִּשְׁתּוֹק כָּל זֶה וְכַיּוֹצֵא בּוֹ אָסוּר גְזֵרָה שֶׁמָא יְתַקֵן כְּלִי שִׁיר וּלְסַפֵּק כִּלְאַחַר יַד מֻתָּר:
ב. אָסוּר לִיטוֹל שְׂעָרוֹ אוֹ צִפָּרְנָיו בֵּין בְּיַד בֵּין בִּכְלִי בֵּין לְעַצְמוֹ בֵּין לַאֲחֵרִים וְחַיָיב עַל שְׁתֵּי שַׂעֲרוֹת וּמְלַקֵט לְבָנוֹת מִתּוֹךְ שְׁחוֹרוֹת אֲפִילוּ בְאַחַת חַיָיב וְדָבָר זֶה אֲפִילוּ בְחוֹל אָסוּר מִשּׁוּם לֹא יִלְבַּשׁ גֶבֶר שִׂמְלַת אִשָׁה:
ג. הַמּוֹחֵק דְּיוֹ שֶׁעַל הַקְּלַף אוֹ שַׁעֲוָה שֶׁעַל הַפִּנְקָס אִם יֵשׁ בִּמְקוֹמוֹ כְּדֵי לִכְתּוֹב שְׁתֵּי אוֹתִיוֹת חַיָיב:
ד. יִזָהֵר שֶׁלֹּא לִכְתּוֹב בְּאֶצְבָּעוֹ בְּמַשְׁקִין עַל הַשֻׁלְחָן אוֹ בָאֵפֶר:
ה. חוּט שֶׁל תְּפִירָה שֶׁנִפְתַּח אָסוּר לְמָתְחוֹ מִשׁוּם תּוֹפֵר:
We do not clap nor to we slap our hand to our thighs nor do we dance. This is a rabbinic decree lest one come to fix a musical instrument. It is even forbidden to tap one's fingers on the ground or the board or to each other as singers do, or to shake a nut for a child or to play with two nuts so that the child will be quiet. All of this and anything similar is forbidden, based on a rabbinic decree preventing the fixing of a musical instrument. Clapping using the back of the hand is allowed. Rem"a: Today people clap and dance and we do not stop them because it is better that they sin unintentionally . There are those who say that today, everything is permitted because we are not proficient in the fixing of instruments, so there is no reason to make decrees preventing the fixing of instruments, as this skill is not pervasive. It is possible that based on this, the practice has emerged to be lenient (Tosafot at the beginning of Perek HaMevi Kadei Yayin).
מוסר
יֵשׁ פֻּרְעָנוּת מִיַד וְיֵשׁ פֻּרְעָנוּת לְאַחַר זְמָן. וְיֵשׁ אַחַת אַחַר אַחַת וְיֵשׁ כֻּלָן כְּאֶחָת. וְיֵשׁ מֵהֶן בָּאוֹת עַל הָאָדָם וְהוּא עֵר. וְיֵשׁ בָאוֹת וְהוּא יָשֵׁן. וְיֵשׁ מֵהֶן כְּבֵדוֹת וְיֵשׁ מֵהֶן בִמְרוּצַת נֶפֶשׁ וְיֵשׁ בְּדַעְתּוֹ וְיֵשׁ שֶׁלֹּא בְּדַעְתּוֹ. וְיֵשׁ בְּזִקְנוּתוֹ וְיֵשׁ בְּנַעֲרוּתוֹ. וְיֵשׁ בְּסֵתֶר וְיֵשׁ בְגָלוּי. וְיֵשׁ בַּבַּיִת וְיֵשׁ בְּאַכְסַנְיָא. כָּל צָרָה וְצוּקָה וְקִנְאָה וּפִרְצָה וְתַקָּלָה מְמַעֲטִין אֶת הַחֵטְא. וְיֵשׁ שֶׁעוֹבֵד אֶת הַמָּקוֹם מִתּוֹךְ יִרְאָה כְּדֵי שֶׁלֹּא תִּתְקַפֵּחַ פַּרְנָסָתוֹ. וְיֵשׁ מִתּוֹךְ אַהֲבָה. וְיֵשׁ מִתּוֹךְ בּוּשָׁה. וְיֵשׁ מִתּוֹךְ תְּמִימוּת. וְיֵשׁ מִתּוֹךְ לְהַרְאוֹת. וְיֵשׁ בְשִׂמְחָה שֶׁשָׂמֵחַ שֶׁיִהְיֶה הַמִצְוָה עַל יָדוֹ. וְיֵשׁ מִתּוֹךְ הַיִסּוּרִין שֶׁנֶאֱמַר (הושע ה') בַּצַר לָהֶם יְשַׁחֲרוּנְנִי וְכָל אֶחָד וְאֶחָד לְפִי מַעֲשָׂיו. בְּשָׁעָה שֶׁנִפְטַר הָאָדָם הַמַלְאָךְ הַמְמוּנֶה עַל הַדִין עוֹמֵד כְּנֶגְדוֹ וְאוֹמֵר לוֹ אוֹי עַל זֶה הַגּוּף שֶׁיָצָא מִן הָעוֹלָם רֵיקָם מִזָּכִיוֹת וּמָלֵא עֲוֹנוֹת. מַבִּיט בְּרַגְלָיו וְאוֹמֵר אוֹי לָהֶם לְרַגְלַיִם שֶׁלֹּא הָלְכוּ בְּיוֹשֶׁר. אוֹי לָיָדַיִם שֶׁנִתְעַסְקוּ בְּדִבְרֵי שֶׁקֶר אוֹי לַמֵעַיִם שֶׁנֶהֱנוּ מִן הַגֶזֶל. אוֹי לָעֵינַיִם שֶׁלֹּא הָלְכוּ בֶּאֱמוּנָה. אוֹי לַאָזְנַיִם שֶׁלֹּא קִבְּלוּ תּוֹכָחָה. אוֹי לַפֶּה שֶׁלֹּא עָסַק בַּתּוֹרָה. אוֹי לוֹ לַבָּשָׂר שֶׁלֹּא נִתְיָגַע בְיִרְאָה. אוֹי לוֹ לַיֵצֶר שֶׁלֹּא נִכְנַע מִפְּנֵי בוֹרְאוֹ. אוֹי לוֹ לַלֵּב שֶׁלֹּא עָבַד אֶת בּוֹרְאוֹ שֶׁעָתִיד לַעֲמוֹד בִּנְזִיפָה וְאוֹמְרִים לוֹ עֲמוֹד בַּדִּין וְהַכֵּר מַעֲשֶׂיךָ וְדַע מֵהֵיכָן בָאתָ וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן אֶת הַדִּין וְאִם אֵין אַתָּה יָכוֹל לְהָשִׁיב מִי יוּכַל לְהָשִׁיב. וּמִי יוּכַל לִסְבּוֹל עֲוֹנוֹתֶיךָ שֶׁהֵן כָּאֵשׁ לְבֶגֶד. וְכַחֶרֶב לְצַוָאר. וְכַחֵץ לְלֵב. וְכִכְבָלִים לְרַגְלַיִם. כַּחשֶׁךְ לָעֵינַיִם. כְּמָרָה לַפֶּה. כְּשׁוּחָה לְרֶגֶל. כַּחֲרִישָׁה לְאָזְנַיִם. כַּמַכְשֵׁלָה לַכֹּחַ. כְּיָמִים רָעִים לְזִקְנָה. כְּיִסוּרִין לַגוּף. כְּגְדִיעָה לְקֶרֶן. כְּמָרָה לְמִיתָה. כְּעֲבֵירָה לְיוֹם הַדִּין. יֵשׁ שֶׁהוּא מֵת בַּחֲצִי יָמָיו וְיֵשׁ מִי שֶׁהוּא יוֹצֵא מִן הָעוֹלָם בִּתְמִימוּת. ה' שׁוֹמֵר יִשְׂרָאֵל יִשְׁמְרֵנוּ מִכָּל רָע כֵּן יְהִי רָצוֹן: