תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
א (ז) וַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־הָרָקִ֒יעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־כֵֽן׃
וַעֲבַד יְיָ יָת רְקִיעָא וְאַפְרֵישׁ בֵּין מַיָּא דִּי מִלְרַע לִרְקִיעָא וּבֵין מַיָּא דִּי מֵעַל לִרְקִיעָא וַהֲוָה כֵן:
(ח) וַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי׃ {פ}
וּקְרָא יְיָ לִרְקִיעָא שְׁמַיָּא וַהֲוָה רְמַשׁ וַהֲוָה צְפַר יוֹם תִּנְיָן:
(ט) וַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃
וַאֲמַר יְיָ יִתְכַּנְשׁוּן מַיָּא מִתְּחוֹת שְׁמַיָּא לַאֲתַר חָד וְתִתְחֲזֵי יַבֶּשְׁתָּא וַהֲוָה כֵן:
(י) וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
וּקְרָא יְיָ לְיַבֶּשְׁתָּא אַרְעָא וּלְבֵית כְּנִישׁוּת מַיָּא קְרָא יַמְמֵי וַחֲזָא יְיָ אֲרֵי טָב:
1 (7) And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
(8) And God called the firmament Heaven. And there was evening and there was morning, a second day.
(9) And God said, Let the waters under the heaven be gathered together to one place, and let the dry land appear: and it was so.
(10) And God called the dry land Earth; and the gathering together of the waters He called Seas: and God saw that it was good.
נביאים
מב (יא) יִשְׂא֤וּ מִדְבָּר֙ וְעָרָ֔יו חֲצֵרִ֖ים תֵּשֵׁ֣ב קֵדָ֑ר יָרֹ֙נּוּ֙ יֹ֣שְׁבֵי סֶ֔לַע מֵרֹ֥אשׁ הָרִ֖ים יִצְוָֽחוּ׃
יְשַׁבַּח מַדְבְּרָא וְקִרְוִין דְיַתְבִין בֵּיהּ פְּצִיחִין יָתְבִין מִדְבַּר עַרְבָאִי יְשַׁבְּחוּן מֵיתַיָא כַּד יִפְקוּן מִבָּתֵּי עַלְמֵיהוֹן מְרֵישֵׁי טוּרַיָא יְרִימוּן קָלְהוֹן:
(יב) יָשִׂ֥ימוּ לַיהֹוָ֖ה כָּב֑וֹד וּתְהִלָּת֖וֹ בָּאִיִּ֥ים יַגִּֽידוּ׃
יְשַׁווּן קֳדָם יְיָ יְקָרָא וְתוּשְׁבַּחְתֵּהּ בְּנַגְוָן יְחַווּן:
(יג) יְהֹוָה֙ כַּגִּבּ֣וֹר יֵצֵ֔א כְּאִ֥ישׁ מִלְחָמ֖וֹת יָעִ֣יר קִנְאָ֑ה יָרִ֙יעַ֙ אַף־יַצְרִ֔יחַ עַל־אֹיְבָ֖יו יִתְגַּבָּֽר׃ {ס}
יְיָ לְמֶעְבַּד גְבוּרָן אִתְגְלֵי לְמֶעְבַּד גְבוּרָא מִתְגְלֵי בִּרְגַז בְּמִלוּל אַף בְּזִיעַ עַל בַּעֲלֵי דְבָבוֹהִי מִתְגְלֵי בִּגְבוּרְתֵּהּ:
(יד) הֶחֱשֵׁ֙יתִי֙ מֵֽעוֹלָ֔ם אַחֲרִ֖ישׁ אֶתְאַפָּ֑ק כַּיּוֹלֵדָ֣ה אֶפְעֶ֔ה אֶשֹּׁ֥ם וְאֶשְׁאַ֖ף יָֽחַד׃
יְהָבִית לְהוֹן אַרְכָּא מֵעַלְמָא דְאִם יְתוּבוּן לְאוֹרַיְתָא וְלָא תָבוּ כְּחַבְלִין עַל יְלִידְתָּא יִתְגְלֵי דִינִי עֲלֵיהוֹן יִצְדוּן וִיסוּפוּן כַּחֲדָא:
42 (11) Let the wilderness and its cities lift up their voice, the villages that Qedar inhabits: let the inhabitants of Sela sing, let them shout from the top of the mountains.
(12) Let them give glory to the Lord, and declare his praise in the islands.
(13) The Lord shall go forth as a mighty man, he shall stir up ardour like a man of war: he shall cry, indeed, roar; he shall show himself mighty against his foes.
(14) I have a long time held my peace; I have been still, and refrained myself: now will I cry like a woman in travail; I will gasp and pant together.
כתובים
א (ז) יִרְאַ֣ת יְ֭הֹוָה רֵאשִׁ֣ית דָּ֑עַת חׇכְמָ֥ה וּ֝מוּסָ֗ר אֱוִילִ֥ים בָּֽזוּ׃ {פ}
רֵישׁ חָכְמְתָא דְחַלְתָּא דַייָ וְחָכְמְתָא וּמַרְדוּתָא סִיכְלֵי שָׁיְטִין:
(ח) שְׁמַ֣ע בְּ֭נִי מוּסַ֣ר אָבִ֑יךָ וְאַל־תִּ֝טֹּ֗שׁ תּוֹרַ֥ת אִמֶּֽךָ׃
שְׁמַע בְּרִי מַרְדּוּתָא דַאֲבוּךְ וְלָא תִטְעֵי מִנִימוֹסָא דְאִמָךְ:
(ט) כִּ֤י ׀ לִוְיַ֤ת חֵ֓ן הֵ֬ם לְרֹאשֶׁ֑ךָ וַ֝עֲנָקִ֗ים לְגַרְגְּרֹתֶֽךָ׃
מְטּוּל דְיֵאוּתָא וְחִסְדָא אִנוּן לְרֵישָׁךְ וְהַמְנִיכָא לְצַוְרָךְ:
(י) בְּנִ֡י אִם־יְפַתּ֥וּךָ חַ֝טָּאִ֗ים אַל־תֹּבֵֽא׃
בְּרִי אִין נְשַׁדְלוּ לָךְ חֲטָאֵי לָא תִתְפַּיֵס:
1 (7) The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction.
(8) My son, hear the instruction of thy father, and do not forsake the Tora of thy mother:
(9) for they shall be a graceful garland for thy head, and chains about thy neck.
(10) My son, if sinners entice thee, do not consent.
משנה
א. יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים, וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. כֵּיצַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים, פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהוֹצִיא, הֶעָנִי חַיָּב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס, בַּעַל הַבַּיִת חַיָּב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא, שְׁנֵיהֶם פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס, שְׁנֵיהֶם פְּטוּרִין:
ב. לֹא יֵשֵׁב אָדָם לִפְנֵי הַסַּפָּר סָמוּךְ לַמִּנְחָה, עַד שֶׁיִּתְפַּלֵּל. לֹא יִכָּנֵס אָדָם לַמֶּרְחָץ וְלֹא לַבֻּרְסְקִי וְלֹא לֶאֱכֹל וְלֹא לָדִין. וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין. מַפְסִיקִים לִקְרוֹת קְרִיאַת שְׁמַע, וְאֵין מַפְסִיקִים לַתְּפִלָּה:
ג. לֹא יֵצֵא הַחַיָּט בְּמַחְטוֹ סָמוּךְ לַחֲשֵׁכָה, שֶׁמָּא יִשְׁכַּח וְיֵצֵא. וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ. וְלֹא יְפַלֶּה אֶת כֵּלָיו, וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת אָמְרוּ, הַחַזָּן רוֹאֶה הֵיכָן תִּינוֹקוֹת קוֹרְאִים, אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ, לֹא יֹאכַל הַזָּב עִם הַזָּבָה, מִפְּנֵי הֶרְגֵּל עֲבֵרָה:
ד. וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם:
ה. בֵּית שַׁמַּאי אוֹמְרִים, אֵין שׁוֹרִין דְּיוֹ וְסַמְמָנִים וְכַרְשִׁינִים, אֶלָּא כְּדֵי שֶׁיִּשּׁוֹרוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין:
ו. בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר, אֶלָּא כְּדֵי שֶׁיַּהְבִּילוּ מִבְּעוֹד יוֹם, וְלֹא אֶת הַצֶּמֶר לַיּוֹרָה, אֶלָּא כְדֵי שֶׁיִּקְלֹט הָעַיִן. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים, אֵין פּוֹרְשִׂין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים, אֶלָּא כְדֵי שֶׁיִּצּוֹדוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין:
ז. בֵּית שַׁמַּאי אוֹמְרִים, אֵין מוֹכְרִין לַנָּכְרִי וְאֵין טוֹעֲנִין עִמּוֹ וְאֵין מַגְבִּיהִין עָלָיו, אֶלָּא כְּדֵי שֶׁיַּגִּיעַ לְמָקוֹם קָרוֹב. וּבֵית הִלֵּל מַתִּירִין:
ח. בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין עוֹרוֹת לְעַבְּדָן וְלֹא כֵלִים לְכוֹבֵס נָכְרִי, אֶלָּא כְּדֵי שֶׁיֵּעָשׂוּ מִבְּעוֹד יוֹם. וּבְכֻלָּן בֵּית הִלֵּל מַתִּירִין עִם הַשָּׁמֶשׁ:
ט. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, נוֹהֲגִין הָיוּ בֵּית אַבָּא שֶׁהָיוּ נוֹתְנִין כְּלֵי לָבָן לְכוֹבֵס נָכְרִי שְׁלשָׁה יָמִים קֹדֶם לַשַּׁבָּת. וְשָׁוִין אֵלּוּ וָאֵלּוּ, שֶׁטּוֹעֲנִין קוֹרוֹת בֵּית הַבַּד וְעִגּוּלֵי הַגָּת:
י. אֵין צוֹלִין בָּשָׂר, בָּצָל, וּבֵיצָה, אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ מִבְּעוֹד יוֹם. אֵין נוֹתְנִין פַּת לַתַּנּוּר עִם חֲשֵׁכָה, וְלֹא חֲרָרָה עַל גַּבֵּי גֶחָלִים, אֶלָּא כְּדֵי שֶׁיִּקְרְמוּ פָנֶיהָ מִבְּעוֹד יוֹם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּדֵי שֶׁיִּקְרֹם הַתַּחְתּוֹן שֶׁלָּהּ:
יא. מְשַׁלְשְׁלִין אֶת הַפֶּסַח בַּתַּנּוּר עִם חֲשֵׁכָה. וּמַאֲחִיזִין אֶת הָאוּר בִּמְדוּרַת בֵּית הַמּוֹקֵד. וּבַגְּבוּלִין, כְּדֵי שֶׁיֶּאֱחֹז הָאוּר בְּרֻבָּן. רַבִּי יְהוּדָה אוֹמֵר, בְּפֶחָמִין, כָּל שֶׁהוּא:
1. The acts of carrying out from a public domain into a private domain or vice versa, which are prohibited on Shabbat, are primarily two basic actions that comprise four cases from the perspective of a person inside a private domain, and two basic actions that comprise four cases from the perspective of a person outside, in a public domain. The mishna elaborates: How do these eight cases take place? In order to answer that question, the mishna cites cases involving a poor person and a homeowner. The poor person stands outside, in the public domain, and the homeowner stands inside, in the private domain. The poor person lifted an object in the public domain, extended his hand into the private domain, and placed the object into the hand of the homeowner. In that case, the poor person performed the prohibited labor of carrying from the public domain into the private domain in its entirety. Or, the poor person reached his hand into the private domain, took an item from the hand of the homeowner, and carried it out into the public domain. In that case, the poor person performed the prohibited labor of carrying out from the private domain into the public domain in its entirety. In both of these cases, because the poor person performed the prohibited labor in its entirety, he is liable and the homeowner is exempt. The mishna cites two additional cases. In these, the prohibited labor is performed by the homeowner, who is in the private domain: The homeowner lifted an item in the private domain, extended his hand into the public domain, and placed the object into the hand of the poor person. In that case, the homeowner performed the labor of carrying out from the private domain into the public domain in its entirety. Or, the homeowner reached his hand into the public domain, took an object from the hand of the poor person, and carried it into the private domain. In that case, the homeowner performed the labor of carrying from the public domain into the private domain in its entirety. In both of those cases, because the homeowner performed the prohibited labor in its entirety, he is liable and the poor person is exempt. There are four additional cases where neither the homeowner nor the poor person performed the labor in its entirety, and therefore neither is liable: The poor person extended his hand into the private domain and either the homeowner took an object from his hand and placed it in the private domain or the homeowner placed an object into the hand of the poor person, and the poor person carried the object out into the public domain. In those cases and the two that follow, the act of transferring the object from one domain to another was performed jointly by two people, the poor person and the homeowner. Because each performed only part of the prohibited labor, both of them are exempt. So too, in a case where the homeowner extended his hand into the public domain and, either the poor person took an object from the homeowner’s hand and placed it in the public domain or the poor person placed an object into the homeowner’s hand and the homeowner carried the object into the private domain. Because each performed only part of the prohibited labor, both of them are exempt.
2. After having dealt with the limited and defined topic of the halakhot of carrying out on Shabbat, the mishna begins to deal with the halakhot of Shabbat chronologically, beginning with activities that one may not perform prior to the onset of Shabbat. With regard to one’s daily conduct, the mishna says: A person may not sit before the barber adjacent to the time of minḥa until he recites the afternoon prayer. And a person may not enter the bathhouse and may not enter to work in a tannery [burseki]. And he may neither begin to eat a meal nor to sit in judgment until he prays. And however, if they already began engaging in those activities, they need not stop and recite the Amida prayer. The tanna articulated a principle: One stops engaging in all of these activities to recite Shema and one does not stop to recite the Amida prayer.
3. This mishna deals with various decrees, especially with regard to the halakhot of Shabbat, which were issued in order to distance a person from transgressions that he is liable to commit through habit and routine. The mishna said: The tailor may not go out with his needle adjacent to nightfall on Shabbat eve, lest he forget that he is carrying the needle and go out with it to the public domain even after Shabbat begins. And, similarly, the scribe [lavlar] may not go out with his quill[kulmos] for the same reason. And one may not shake his clothes on Shabbat to rid them of lice; and one may not read a book by candlelight, so that he will not come to adjust the wick of the lamp. However, in truth they said an established halakha: The attendant sees where in the book the children under his supervision are reading in the Torah, even by candlelight on Shabbat. However, he himself may not read. Similarly, the Sages issued a similar decree with regard to other halakhot, as they said: The zav may not eat even with his wife the zava, despite the fact that they are both ritually impure, because, by eating together, they will come to excessive intimacy and become accustomed to sin.
4. And these are among the halakhot that the Sages, who went up to visit him, said in the upper story of Ḥananya ben Ḥizkiya ben Garon. The precise nature of these halakhot will be explained in the Gemara. These halakhot are considered one unit because they share a distinctive element. Since many Sages were there, among them most of the generation’s Torah scholars in Eretz Yisrael, they engaged in discussion of various halakhot of the Torah. It turned out that when the people expressing opinions were counted, the students of Beit Shammai outnumbered the students of Beit Hillel, and they issued decrees with regard to eighteen matters on that day in accordance with the opinion of Beit Shammai.
5. In this mishna there is a fundamental dispute between Beit Hillel and Beit Shammai: Must one begin refraining from actions prohibited on Shabbat on Shabbat eve? Or, may one initiate an action prior to Shabbat, even if he knows that it will continue on its own on Shabbat itself? These are the details of that dispute: Beit Shammai say: One may only soak dry ink in water and dry plants, which produce dyes, in water and vetch for animal food to soften them in water on Shabbat eve, adjacent to Shabbat,if there is clearly sufficient time for them to soak for their designated purpose while it is still day, before Shabbat begins, and their continued soaking on Shabbat will have no effect. And Beit Hillel permit doing so.
6. Beit Shammai say: One may only place bundles of combed flax inside the oven on Shabbat eve if there is sufficient time so that they will be heated while it is still day. And one may only place wool into the dyer’s kettle if there is sufficient time for the wool to absorb the dye while it is still day. And Beit Hillel permit doing so. Beit Shammai say: One may spread traps for an animal and birds and fish only if there is sufficient time remaining in the day for them to be trapped in them while it is still day, and Beit Hillel permit doing so even if there is not sufficient time remaining in the day.
7. Beit Shammai say: One may only sell an item to a gentile on Shabbat eve, and one may only load a burden on his donkey with him, and one may only lift a burden on him if there remains sufficient time for the gentile to arrive to a near place prior to Shabbat, and the Jew will play no role in the performance of a prohibited labor by the gentile on Shabbat. And Beit Hillel permit doing so.
8. Beit Shammai say: One may not give skins to a gentile tanner, nor clothes to a gentile launderer, unless there is sufficient time for work on them to be completed while it is still day, before Shabbat begins. And in all of them Beit Hillel permit doing so with the sun, i.e., as long as the sun is shining on Friday.
9. Rabban Shimon ben Gamliel said: The ancestral house of my father, the dynasty of Nesi’im from the house of Hillel, was accustomed to give its white clothes to a gentile launderer no fewer than three days before Shabbat. And, however, these, Beit Shammai, and those, Beit Hillel, agree that, ab initio, one may load the beam of the olive press on the olives on Shabbat eve while it is still day, so that the oil will continue to be squeezed out of the olives on Shabbat. So too, one may load the circular wine press to accelerate the process of producing wine from the grapes.
10. This mishna enumerates actions that may only be performed on Shabbat eve if the prohibited labor will be totally or mostly completed while it is still day. One may only roast meat, an onion, or an egg if there remains sufficient time so that they could be roasted while it is still day. One may only place dough to bake into bread in the oven on Shabbat eve at nightfall, and may only place a cake on the coals, if there is time enough that the surface of this cake or bread will form a crust while it is still day. Rabbi Eliezer says: Enough time so that its bottom crust should harden, which takes less time.
11. However in a case that is an exception, one may, ab initio, lower the Paschal lamb into the oven on Shabbat eve at nightfall, so that its roasting is completed on Shabbat if Passover eve coincides with Shabbat eve. And one may, ab initio, kindle the fire in the bonfire of the Chamber of the Hearth in the Temple on Shabbat eve, adjacent to the start of Shabbat, and allow the fire to spread afterward throughout all the wood in the bonfire. And, however, in the outlying areas, meaning in all of Eretz Yisrael outside the Temple, it is prohibited to light a bonfire on Shabbat eve, unless there is sufficient time for the fire to take hold in most of the bonfire, while it is still day. Rabbi Yehuda says: With a bonfire of coals, even in the outlying areas one is permitted to light the fire on Shabbat eve at nightfall, even if the fire only spread to any amount of the bonfire. The coals, once they are kindled, will not be extinguished again, and there is no concern lest he come to tend to them on Shabbat.
גמרא
לֹא יֹאכַל הַזָּב עִם הַזָּבָה כו' אִיבַּעְיָא לְהוּ נִדָּה מַה שֶׁתִּישַׁן עִם בַּעְלָהּ הוּא בְּבִגְדוֹ וְהִיא בְּבִגְדָהּ תָּא שְׁמַע (יחזקאל י''ח) אֶל הֶהָרִים לֹא אָכָל וְעֵינָיו לֹא נָשָׂא אֶל גִלּוּלֵי בֵּית יִשְׂרָאֵל וְאֶת אֵשֶׁת רֵעֵהוּ לֹא טִמֵּא וְאֶל אִשָׁה נִדָּה לֹא יִקְרָב מַקִּישׁ אִשָּׁה נִדָּה לְאֵשֶׁת רֵעֵהוּ מַה אֵשֶׁת רֵעֵהוּ הוּא בְּבִגְדוֹ וְהִיא בְּבִגְדָהּ אָסוּר אַף אִשָּׁה נִדָּה הוּא בְּבִגְדוֹ וְהִיא בְּבִגְדָהּ אָסוּר: תָּנֵי דְבֵי אֵלִיָּהוּ מַעֲשֵׂה בְּתַלְמִיד אֶחָד שֶׁשָּׁנָה הַרְבֵּה וְקָרָא הַרְבֵּה וְשִׁמֵּשׁ תַּ''חֲ הַרְבֵּה וּמֵת בַּחֲצִי יָמָיו וְהָיְתָה אִשְׁתּוֹ נוֹטֶלֶת תְּפִלָיו וּמַחֲזִירָתָן בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת וְאָמְרָה לָהֶם כְּתִיב בַּתּוֹרָה (דברים ל') כִּי הִוא חַיֶּיךָ וְאוֹרֶךְ יָמֶיךָ בַּעְלִי שֶׁשָּׁנָה הַרְבֵּה וְקָרָא הַרְבֵּה וְשִׁמֵּשׁ תַּ''חֲ הַרְבֵּה מִפְּנֵי מַה מֵת בַּחֲצִי יָמָיו וְלֹא הָיָה אָדָם מַחֲזִירָהּ דָּבָר פַּעַם אַחַת נִתְאַרַחְתִּי אֶצְלָהּ וְהָיְתָה מְסַפֶּרֶת לִי כָּל אוֹתוֹ מְאוֹרָע אָמַרְתִּי לָהּ בִּתִּי בִּימֵי נִדּוּתַיִךְ מַה הוּא אֶצְלִיךְ אָמְרָה לִי חַ''וְ אֲפִילוּ בְּאֶצְבַּע קְטַנָה לֹא נָגַע בִּי בִּימֵי לִיבּוּנַיִךְ מַהוּ אֶצְלִיךְ אָכַל וְשָׁתָה עִמִּי וְיָשַׁן עִמִּי בְּקִרוּב בָּשָׂר וְלֹא עָלְתָה עַל דַּעְתּוֹ עַל דָּבָר אַחֵר אָמַרְתִּי לָהּ בָּרוּךְ הַמָּקוֹם שֶׁהֲרָגוֹ שֶׁלֹּא נָשָׂא פָנִים לַתּוֹרָה שֶׁהֲרֵי אָמְרָה תּוֹרָה (ויקרא י''ח) וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב כִּי אָתָא רַב דִּימִי אָמַר מִטָּה חַדָא הַוַאי, בְּמַעֲרָבָא אַמְרִי אָמַר רִבִּי יִצְחָק בַּר יוֹסֵף סִינָר מַפְסִיק בֵּינוֹ לְבֵינָהּ:
An additional dilemma was raised before the Sages with regard to the requirement to distance oneself from prohibition and impurity: What is the halakha with regard to a menstruating woman? May she sleep with her husband in one bed while she is in her clothes and he is in his clothes? Rav Yosef said: Come and hear a resolution to this dilemma from what we learned in a mishna: The fowl is permitted to be placed together with the cheese on the table, although it may not be eaten with cheese. This is the statement of Beit Shammai. Beit Hillel say: The fowl is neither permitted to be placed together with the cheese on the table, nor may it be eaten with it. According to the opinion of Beit Hillel, which is the halakha, not only must one distance himself from the sin itself, but one must also make certain that items that are prohibited together are not placed together. The Gemara rejects this: There it is different as there are not several consciousnesses. When the fowl and the cheese are on one person’s table, he is liable to err and eat them both, as there is only one consciousness there, his. That is not the case when there are two people in one bed. In that case, there are two consciousnesses and there is no concern that they will both forget the prohibition.
The Gemara adds: So too, it is reasonable to say that where there are two or more consciousnesses it is different, as it was taught in the latter clause of that mishna, Rabban Shimon ben Gamliel says: Two guests in one house may eat on one table this one eating meat and this one eating cheese, and they need not be concerned. The Gemara rejects this: That is not a proof. Was it not said with regard to this halakha that Rabbi Ḥanin bar Ami said that Shmuel said: They only taught that the two of them may eat on one table when they are not familiar with each other; however, if they are familiar with each other it is prohibited for them to eat on one table, as there is room for concern that due to their familiarity they will share their food and come to sin. And, if so, these too, the husband and his wife, are familiar with each other. There is room for concern that they will not keep appropriate distance, and therefore they may not sleep together in one bed even if he is wearing his clothes and she is wearing her clothes. The Gemara rejects this: How can you compare these two cases? There, in the case of meat and milk, there are two consciousnesses; however, there is no noticeable change from the norm, as the meat and the cheese are on the table without any obvious indication to remind them not to mix the food items. While, here, in the case of the menstruating woman, there are two consciousnesses and there is also a noticeable change from the norm, as it is unusual for people to sleep in their clothes. The fact that they are both dressed constitutes a change.
Others cite the previous passage as proof for Rav Yosef’s opinion and then reject it and say: Come and hear, Rabban Shimon ben Gamliel says: Two guests may eat on one table, this one eating meat and this one eating cheese. And it was stated with regard to this halakha that Rabbi Ḥanin bar Ami said that Shmuel said: They only taught that the two of them may eat on one table when they are not familiar with each other; however, if they are familiar with each other it is prohibited for them to eat on one table, as there is room for concern that due to their familiarity they will share their food and come to sin. And, if so, these too, the husband and his wife are familiar with each other. There is room for concern that they will not act with the appropriate separation, and therefore they cannot sleep together in one bed, even if he is wearing his clothes and she is wearing her clothes. The Gemara distinguishes between the cases: There, in the case of meat and cheese, although there are two consciousnesses, there is no noticeable change. The meat and the cheese are on the table with no obvious indication to remind them not to mix the food items. While here, in the case of the menstruating woman, there are two consciousnesses and there is also a noticeable change.
Come and hear a resolution to the dilemma from what we learned in our mishna: The zav may not eat with the zava due to concern that excessive intimacy will lead them to become accustomed to sin. Even eating together is prohibited. The Gemara answers: Here, too, although there are two consciousnesses, there is no noticeable change.
Come and hear a different resolution from that which was taught in a baraita: It is stated: “And he has not eaten upon the mountains, neither has he lifted up his eyes to the idols of the house of Israel, neither has he defiled his neighbor’s wife, neither has he come near to a woman in her impurity” (Ezekiel 18:6). This verse juxtaposes a menstruating woman to his neighbor’s wife. Just as lying together with his neighbor’s wife, even when he is in his clothes and she is in her clothes, is prohibited, so too, lying with his wife when she is menstruating, even when he is in his clothes and she is in her clothes, is prohibited.
The Gemara comments: And this conclusion disagrees with the opinion of Rabbi Pedat, as Rabbi Pedat said: The Torah only prohibited intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness” (Leviticus 18:6). The prohibition of intimacy in the Torah applies exclusively to relations, and all other kinds of intimacy that do not include actual relations are not included in the prohibition. When there is separation, they did not issue a decree.
The Gemara relates that Ulla, when he would come from the house of his teacher, would kiss his sisters on their chests. And some say: On their hands. Ulla was not concerned about violating the prohibition of displaying affection toward a relative forbidden to him, as his intention was not to have relations with them. The Gemara adds that his action was in contradiction to a saying of his, as Ulla said: Even any intimacy is prohibited with a woman with whom he is forbidden to engage in sexual relations due to the reason formulated as an adage: Go around, go around, and do not approach the vineyard, they say to the nazirite. They advise the nazirite, who is forbidden to consume any product of a vine, that he should not even approach the vineyard. The same is true with regard to the prohibition of forbidden relations. According to Ulla, one must distance himself from them to whatever degree possible.
The Sage in the school of Eliyahu taught a baraita that deals with this halakha: There was an incident involving one student who studied much Mishna and read much Bible, and served Torah scholars extensively, studying Torah from them, and, nevertheless, died at half his days, half his life expectancy. His wife in her bitterness would take his phylacteries and go around with them to synagogues and study halls, and she said to the Sages: It is written in the Torah: “For it is your life and the length of your days” (Deuteronomy 30:20). If so, my husband who studied much Mishna, and read much Bible,
and served Torah scholars extensively, why did he die at half his days? Where is the length of days promised him in the verse? No one would respond to her astonishment at all. Eliyahu said: One time I was a guest in her house, and she was relating that entire event with regard to the death of her husband. And I said to her: My daughter, during the period of your menstruation, how did he act toward you? She said to me: Heaven forbid, he did not touch me even with his little finger. And I asked her: In the days of your white garments, after the menstrual flow ended, and you were just counting clean days, how did he act toward you then? She said to me: He ate with me, and drank with me, and slept with me with bodily contact and, however, it did not enter his mind about something else, i.e., conjugal relations. And I said to her: Blessed is the Omnipresent who killed him for this sin, as your husband did not show respect to the Torah. The Torah said: “And to a woman in the separation of her impurity you should not approach” (Leviticus 18:19), even mere affectionate contact is prohibited. The Gemara relates that when Rav Dimi came from Eretz Yisrael to Babylonia, he said: That student did not actually sleep with her with bodily contact; rather, it was in one bed that they slept without contact. In the West, in Eretz Yisrael, they say that Rav Yitzḥak bar Yosef said: When they would sleep together in one bed, she wore a belt [sinar] from the waist down that would separate between him and her. Nevertheless, since the matter is prohibited, that student was punished.
זוהר
פָּתַח רַבִּי אֶלְעָזָר וְאָמַר (שִׁיר ג') מִי זֹאת עוֹלָה מִן הַמִּדְבָּר וְגוֹ' מִי זֹאת כְּלָלָא דִּתְרֵין קִדּוּשִׁין דִּתְרֵין עָלְמִין בְּחִבּוּרָא חָדָא וְקִשּׁוּרָא חָדָא, עוֹלָה מַמָּשׁ לְמֶהֱוֵי קֹדֶשׁ קֻדְשִׁין דִּיהֵא קֹדֶשׁ קֻדְשִׁין מִ''י וְאִתְחַבָּרָא בְּזֹא''ת בְּגִין לְמֶהֱוֵי עוֹלָה דְּאִיהִי קֹדֶשׁ קֻדְשִׁין, מִן הַמִּדְבָּר דְּהָא מִן הַמִּדְבָּר יָרְתָא לְמֶהֱוֵי כַּלָּה וּלְמֵיעָל לְחוּפָּה, תּוּ מִן הַמִּדְבָּר אִיהִי עוֹלָה כְּמָא דְּאַתְּ אָמַר (שָׁם ד') וּמִדְבָּרֵךְ נָאוֶה בְּהַהוּא מִדְבָּר דִּלְחִישׁוּ בְּשִׂפְוָן אִיהִי עוֹלָה, וְתָנֵינָן מַאי דִּכְתִיב (שְׁמוּאֵל א' ד') הָאֱלֹקִים הָאַדִּירִים הָאֵלֶּה אֵלֶּה הֵם הָאֱלֹקִים הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה בַּמִּדְבָּר וְכִי כָּל דְּעָבַד לוֹן קֻדְשָׁא בְּרִיךְ הוּא בַּמִּדְבָּר הַוָּה וְהָא בְּיִשּׁוּבָא הַוָּה אֶלָּא בַּמִּדְבָּר בְּדִבּוּרָא כְּמָה דְּאַתְּ אָמַר (שִׁיר ד') וּמִדְבָּרֵךְ נָאוֶה וּכְתִיב (תְּהִלִּים ע''ה) מִמִּדְבַּר הָרִים אוֹף הָכִי עוֹלָה מִן הַמִּדְבָּר מִן הַמִּדְבָּר וַדַּאי בְּהַהִיא מִלָּה דְּפוּמָא אִיהִי סָלְקָא וְעָאלַת בֵּין גַּדְּפֵי דְּאִמָּא וּלְבָתַר בְּדִבּוּרָא נָחֲתָא וְשַׁרְיָא עַל רֵישַׁיְהוּ דְּעַמָּא קַדִּישָׁא, הֵיךְ סָלְקָא בְּדִבּוּרָא דְּהָא בְּשֵׁירוּתָא כַּד בַּר נַשׁ קָאִים בְּצַפְרָא אִית לֵיהּ לְבָרְכָא לְמָארֵיהּ, בְּשַׁעְתָּא דְּפָקַח עֵינוֹי הֵיךְ מְבָרֵךְ, הָכִי הֲווּ עָבְדֵי חֲסִידֵי קַדְּמָאֵי נָטְלָא דְּמַיָּא הֲווּ יַהֲבֵי קַמַּיְהוּ וּבְזִמְּנָא דְּאִתְעָרוּ בְּלֵילְיָא אַסְחָן יָדַיְהוּ וְקַיְּמֵי וּלָעָאן בְּאוֹרַיְתָא וּמְבָרְכֵי עַל קְרִיאָתָהּ. וְכַד תַּרְנְגּוֹלָא קָרֵי כְדֵין פַּלְגוּת לֵילְיָא מַמָּשׁ וּכְדֵין קֻדְשָׁא בְּרִיךְ הוּא אִשְׁתַּכַּח עִם צַדִּיקַיָּא בְּגִנְּתָא דְּעֵדֶן וְאָסִיר לְבָרְכָא בְּיָדֵין מְסוֹאֲבוֹת וּמְזוּהֲמוֹת, (וּמְבָרְכִין), וְכֵן כָּל שַׁעְתָּא, בְּגִין דִּבְשַׁעְתָּא דְּבַר נַשׁ נָאִים רוּחֵיהּ פָּרְחָא מִנֵּיהּ וּבְשַׁעְתָּא דְּרוּחֵיהּ פָּרְחָא מִנֵּיהּ רוּחָא מְסָאֲבָא זַמִּין וְשַׁרְיָא עַל יְדוֹי וּמְסָאַב לוֹן וְאָסִיר לְבָרְכָא בְּהוּ בְּלָא נְטִילָה, וְאִי תֵּימָא אִי הָכִי הָא בִּימָמָא דְּלָא נָאִים וְלָא פָּרַח רוּחֵיהּ מִנֵּיהּ וְלָא שַׁרְיָא עֲלֵיהּ רוּחָא מְסָאֲבָא וְכַד עָאל לְבֵית הַכִּסֵא לֹא יְבָרֵךְ וְלָא יִקְרָא בַּתּוֹרָה אֲפִלּוּ מִלָּה חָדָא עַד דְּיִסְחֵי יְדוֹי, וְאִי תֵּימָא בְּגִין דִּמְלוּכְלָכִים אִנּוּן לָאו הָכִי הוּא בַּמֶּה אִתְלַכְלָכוּ, אֶלָּא וַוי לִבְנֵי עָלְמָא דְּלָא מַשְׁגִּיחִין וְלָא יַדְּעִין בִּיקָרָא דְּמָארֵיהוֹן וְלָא יַדְּעֵי עַל מָה קַיְּמָא עָלְמָא, רוּחָא חָדָא אִית בְּכָל בֵּית הַכִּסֵא דְּעָלְמָא דְּשַׁרְיָא תַּמָּן וְאִתְהַנִּי מֵהַהוּא לִכְלוּכָא וְטִנּוּפָא וּמִיָּד שָׁרִי עַל אִנּוּן אֶצְבָּעָן דִּידוֹי דְּבַר נַשׁ:
8. Rabbi Elazar opened the discussion by quoting, "Who is this coming up out of the wilderness?" (Song of Songs 3:6). "Who is this" is the joining of two kinds of holiness, of two worlds (Binah and Malchut), into one firm bond. "Coming up (Heb. עוֹלָה)," means that it actually comes up to become the Holy of Holies. Because "Who," מִ''י, (corresponding to Binah), is the Holy of Holies and has joined "this," זֹא''ת (corresponding to Malchut), so that she (Malchut) will be a burnt offering (Heb. עוֹלָה) which is the highest class of sacrifices (lit. "Holy of Holies'). "Out of the wilderness," means that this inherits it from the wilderness in order to become a bride and enter the bridal canopy. Furthermore she came out of the wilderness (Heb. מִּדְבָּר) as it is written, "And your speech (Heb. מִדְבָּרֵךְ) is comely" (Song of Songs 4:3)
1. meaning that she is "coming up" with the speech in a whisper.
2. And we have learned why it is written in scripture, "these mighty Elohim. These is Elohim that smote Egypt with all the plagues in the wilderness" (I Sam. 4:8). But is it possible that all the Holy One, blessed be He, brought about occurred only in the wilderness? Was it not in the place of habitation? But the phrase "in the wilderness" (Heb. בַּמִּדְבָּר) (refers to) by speech (Heb. בְּדִבּוּרָא). As it is written, "and your speech is comely," and, "from the desert (Heb. בַּמִּדְבָּר) peaks" (Ps. 75:7). Similarly "coming up out of the wilderness" (Song of Songs 3:6) means by the word that is uttered by the mouth, she (Malchut) is "coming up" and enters between the wings of the Mother, she (Binah). Afterwards, through speech, she (Malchut) descends and rests upon the leaders of the holy nation.
3. How does she, Malchut, rise up through speech? Because when a person awakens in the morning - at the time that he opens his eyes - he should at first bless his Master. How is he to make the blessing? This is what the pious ones did: They prepared beside for themselves a vessel of water, and when they awoke at night, they washed their hands, rose up, and studied the Torah. And they blessed on their Torah recitation as well! When the cock crows and it is exactly midnight, then the Holy One, blessed be He, joins the Righteous in the Garden of Eden. It is forbidden to utter any blessing in the morning with unclean hands, as it is at any time of the day.
4. Because when a person falls asleep, his spirit departs from him. And when the spirit departs from him, the spirit of impurity comes forth, settles on his hands, and defiles them. So it is forbidden to utter any blessing without first washing. And if you might say, If it is so, then on a day when a person does not go to sleep and his spirit does not depart from him, the spirit of impurity does not defile his hands; nevertheless, when he enters the lavatory, he should not utter any blessing nor read the Torah - not even one word - until he washes his hands. And although you might say that it is because they are sullied, this is not so! Because how did they become soiled? Woe to those people who are not aware and do not pay heed to their Master's glory, and do not know what the world is based on. Because there is a certain spirit that dwells in every privy in the world, a spirit that enjoys dirt and excrement, and immediately settles on the fingers of the hands of that man.
פָּתַח רַבִּי אֶלְעָזָר וְאָמַר, (שיה''ש ג') מִי זֹאת עוֹלָה מִן הַמִּדְבָּר וְגוֹ'. מִי זֹאת, הוּא כְּלָל שֶׁל שְׁתֵּי קְדֻשּׁוֹת, שֶׁל שְׁנֵי עוֹלָמוֹת, בְּחִבּוּר אֶחָד וְקֶשֶׁר אֶחָד. עוֹלָה, שֶׁעוֹלָה מַמָּשׁ לִהְיוֹת קֹדֶשׁ קָדָשִׁים, כִּי מִי, הִיא קֹדֶשׁ קָדָשִׁים, וְנִתְחַבְּרָה בְּזֹאת, בִּשְׁבִיל שֶׁתִּהְיֶה עוֹלָה, שֶׁהוּא קֹדֶשׁ קָדָשִׁים. מִן הַמִּדְבָּר, כִּי מִן הַמִּדְבָּר יָרְשָׁה לִהְיוֹת כַּלָּה וּלְהִכָּנֵס לַחוּפָּה. עוֹד. מִן הַמִּדְבָּר הִיא עוֹלָה, כְּמּוֹ שֶׁכָּתוּב (שם ד') וּמִדְבָּרֵךְ נָאוֶה. דְּהַיְנוּ בַּמִּדְבָּר הַהוּא שֶׁל לַחַשׁ הַשְּׂפָתַיִם, הִיא עוֹלָה. וְלָמַדְנוּ. מַהוּ שֶׁכָּתוּב, (שמו''א ד') הָאֱלֹהִים הָאַדִּירִים הָאֵלֶּה אֵלֶּה הֵם הָאֱלֹהִים הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה בַּמִּדְבָּר, וְכִי כָּל מַה שֶּׁעָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה בַּמִּדְבָּר, הֲלֹא בַּיִּשּׁוּב הָיָה. אֶלָּא בַּמִּדְבָּר בְּדִבּוּר. כְּמּוֹ שֶׁכָּתוּב, וּמִדְבָּרֵךְ נָאוֶה, וְכָתוּב (תהלים ע''ה) מִמִּדְבַּר הָרִים. אַף עוֹלָה מִן הַמִּדְבָּר כָּךְ, מִן הַמִּדְבָּר וַדַּאי, דְּהַיְנוּ בְּאוֹתוֹ הַדָּבָר שֶׁל הַפֶּה, הִיא, עוֹלָה, וְנִכְנֶסֶת בֵּין כְּנָפַיִם שֶׁל הָאֵם, וּלְאַחַר כָּךְ, עַל יְדֵי דִּבּוּר הִיא יוֹרֶדֶת וְשׁוֹרָה עַל רָאשֵׁי הָעָם הַקָדוֹשׁ. אֵיךְ עוֹלָה בַּדִּבּוּר. כִּי בַּתְּחִלָּה, כְּשֶׁאָדָם קָם בַּבֹּקֶר, יֵשׁ לוֹ לְבָרֵךְ לַאֲדוֹנוֹ, בְּשָׁעָה שֶׁהוּא פּוֹקֵחַ אֶת עֵינָיו. אֵיךְ הוּא מְבָרֵךְ. כָּךְ הָיוּ עוֹשִׂים הַחֲסִידִים הָרִאשׁוֹנִים. כְּלִי עִם מַיִם הָיוּ נוֹתְנִים לִפְנֵיהֶם, וּבְשָׁעָה שֶׁהָיוּ מִתְעוֹרְרִים בַּלַּיְלָה, הָיוּ רוֹחֲצִים אֶת יְדֵיהֶם, וְעוֹמְדִים וְעוֹסְקִים בַּתּוֹרָה, וּמְבָרְכִים עַל קְרִיאָתָהּ. הַתַּרְנְגוֹל קוֹרֵא, וְאָז חֲצוֹת לַיְלָה מַמָּשׁ, נִמְצָא אָז הַקָּדוֹשׁ בָּרוּךְ הוּא עִם הַצַדִּיקִים בְּגַן עֵדֶן. וְאָסוּר לְבָרֵךְ עִם יָדַיִם טְמֵאוֹת וּמְזוּהֲמוֹת. וְכֵן בְּכָל שָׁעָה. מִשּׁוּם שֶׁבְּשָׁעָה שֶׁאָדָם יָשֵׁן, רוּחוֹ פּוֹרֵחַ מִמֶּנּוּ. וּבְשָׁעָה שֶׁהָרוּחַ פּוֹרֵחַ מִמֶּנּוּ רוּחַ הַטוּמְאָה מוּכָן וְשׁוֹרֶה עַל יָדָיו, וּמְטַמֵּא אוֹתָם. וְאָסוּר לְבָרֵךְ בָּהֶן בְּלֹא נְטִילָה, וְאִם תֹּאמַר, אִם כֵּן, הִנֵּה בַּיּוֹם שֶׁאֵינוֹ יָשֵׁן, וְאֵין הָרוּחַ פּוֹרֵחַ מִמֶּנּוּ, וְרוּחַ הַטּוּמְאָה אֵינוֹ שׁוֹרֶה עָלָיו, כְּשֶׁנִּכְנָס לְבֵית הַכִּסֵּא, לֹא יְבָרֵךְ וְלֹא יִקְרָא בַּתּוֹרָה אֲפִלּוּ מִלָּה אַחַת, עַד שֶׁרוֹחֵץ יָדָיו. וְאִם תֹּאמַר מִשּׁוּם שֶׁהֵן מְלוּכְלָכוֹת, אֵין הוּא כֵּן, כִּי בַּמֶּה נִתְלַכְלְכוּ. אֶלָּא אוֹי לָהֶם לִבְנֵי הָעוֹלָם, שֶׁאֵינָם מַשְׁגִּיחִים וְאֵינָם יוֹדְעִים אֶת כְּבוֹד רִבּוֹנָם, וְאֵינָם יוֹדְעִים עַל מַה הָעוֹלָם עוֹמֵד. הִנֵּה רוּחַ אֶחָד יֵשׁ בְּכָל בֵּית כִּסֵּא שֶׁבָּעוֹלָם, הַשּׁוֹרֶה שָׁם וְנֶהֱנֶה מֵאוֹתוֹ הַגּוֹעַל וְהַצוֹאָה, וּמִיָּד הוּא שׁוֹרֶה עַל אוֹתָן אֶצְבְּעוֹת יָדָיו שֶׁל הָאָדָם.
הלכה פסוקה
א. יִקְרָא קְרִיאַת שְׁמַע בְּכַוָּנָה בְּאֵימָה וּבְיִרְאָה בְּרֶתֶת וְזִיעַ:
ב. צָרִיךְ לִקְרוֹת קְרִיאַת שְׁמַע בְּטַעָמִים כְּמוֹ שֶׁהֵם בַּתּוֹרָה:
ג. מִי שֶׁיֶשּׁ לוֹ בֵית הַכְּנֶסֶת בְּעִירוֹ וְאֵינוֹ נִכְנַס בּוֹ לְהִתְפַּלֵל נִקְרָא שָׁכֵן רָע וְגוֹרֵם גָּלוּת לוֹ וּלְבָנָיו:
ד. הַמִּתְפַּלֵּל צָרִיךְ שֶׁיְּכַוֵּן בְּלִבּוֹ פִּירוּשׁ הַמִּלּוֹת שֶׁמּוֹצִיא בִשְׂפָתָיו וְיַחֲשׁוֹב כְּאִלּוּ שְׁכִינָה כְּנֶגְדוֹ וְיָסִיר כָּל הַמַּחֲשָׁבוֹת הַטוֹרְדוֹת אוֹתוֹ עַד שֶׁתִּשָׁאֵר מַחֲשַׁבְתּוֹ וְכַוָּנָתוֹ זַכָּה בִּתְפִלָּתוֹ וְיַחֲשׁוֹב כִּי אִלוּ הָיָה מְדַבֵּר לִפְנֵי מֶלֶךְ בָּשָׂר וָדָם הָיָה מְסַדֵּר דְּבָרָיו וּמְכַוֵּין בָּהֶם יָפֶה לְבַל יִכָּשֵׁל קַל וָחוֹמֶר לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא חוֹקֵר כָּל הַמַחֲשָׁבוֹת וְאִם תָּבֹא לוֹ מַחֲשָׁבָה אַחֶרֶת בְּתוֹךְ הַתְּפִלָּה יִשְׁתּוֹק עַד שֶׁתִּתְבַּטֵל הַמַחֲשָׁבָה וְצָרִיךְ שֶׁיַחֲשׁוֹב בִּדְבָרִים הַמַכְנִיעִים הַלֵּב וּמְכַוְּנִים אוֹתוֹ לְאָבִיו שֶׁבַּשָׁמַיִם וְלֹא יַחֲשׁוֹב בִּדְבָרִים שֶׁיֵּשׁ בָּהֶם קַלּוּת רֹאשׁ:
ה. הַתְּפִלָּה הִיא בִּמְקוֹם הַקָרְבָּן וּלְכַךְ צָרִיךְ שֶׁתְּהֵא דוּגְמַת הַקָּרְבָּן בְּכַוָּנָה וְלֹא יְעָרֵב בָּהּ מַחֲשָׁבָה אַחֶרֶת כְּמוֹ מַחֲשָׁבָה שֶׁפּוֹסֶלֶת בְּקָדָשִׁים וּמְעוּמָד דּוּמְיָא דַעֲבוֹדָה וּקְבִיעוּת מָקוֹם כְּמוֹ הַקָּרְבָּנוֹת שֶׁכָּל אֶחָד קָבוּעַ מְקוֹמוֹ לִשְׁחִיטָתוֹ וּמַתַּן דָמָיו וְשֶׁלֹּא יָחוֹץ דָבָר בֵּינוֹ לְבֵין הַקִּיר דוּמְיָא דְקָרְבָּן שֶׁחֲצִיצָה פּוֹסֶלֶת בֵּינוֹ לְבֵין הַקִיר וְרָאוּי שֶׁיִהְיוּ לוֹ מַלְבּוּשִׁים נָאִים מְיוּחָדִים לִתְפִלָּה כְּגוֹן בִּגְדֵי כְהוּנָה אֶלָא שֶׁאֵין כָּל אָדָם יָכוֹל לְבַזְבֵּז עַל זֶה וּמִכָּל מָקוֹם טוֹב הוּא שֶׁיִהְיֶה לוֹ מִכְנָסַיִם מְיוּחָדִים לִתְפִלָּה מִשׁוּם נְקִיּוּת:
ו. לֹא יָשִׂיחַ שִׂיחַת חוּלִין בְּשָׁעָה שֶׁשָׁלִיחַ צִבּוּר חוֹזֵר הַתְּפִלָּה וְאִם שָׂח הוּא חוֹטֵא וְגָדוֹל עֲוֹנוֹ מִנְּשׂוֹא וְגּוֹעֲרִין בּוֹ: טוֹב לְכַוֵּין רַגְלָיו בְּשָׁעָה שֶׁאוֹמֵר קְדוּשָׁה עִם הַשְּׁלִיחַ צִבּוּר:
Laws of how much one needs to be precise and have intention during the Recitation of the Sh'ma; contain 26 se-ifimOne should recite the Sh'ma with intention, awe, fear, shaking and trembling.
מוסר
מַה הַנָּאָה לָאָדָם וְסוֹפוֹ לִפְרוֹשׁ מֵעוֹלָם לָעוֹלָם. מֵחַיִים לַמָּוֶת. מֵאוֹרָה לַחֲשֵׁיכָה. מִשֵּׁינָה מְתוּקָה לְשֵׁינָה דְחוּקָה וּמָרָה. מֵאוֹר מָתוֹק לְרִמָּה וְתוֹלֵעָה. מִמַּטְעַמִּים מְתוּקִים לְטַעַם עָפָר. מֵחִבּוּק נָאֶה לְחִבּוּק עָפָר. כַּמָה עֲשִׁירִים יָצְאוּ מֵהָעוֹלָם בְּפַחֵי נָפֶשׁ. כַּמָה חֲכָמִים הָיְתָה חָכְמָתָם עֲלֵיהֶם לְתַקָּלָה. כַּמָה גִבּוֹרִים הָיְתָה גְבוּרָתָם עֲלֵיהֶם לְתַקָּלָה. כַּמָה מְגַדְּלֵי בָנִים לֹא שָׂמְחוּ בִּבְנֵיהֶם. כַּמָה נָאִים הָיָה נוֹיֵיהֶם עֲלֵיהֶם לְתַקָּלָה. כַּמָּה זְקֵנִים לֹא רָאוּ כָּבוֹד. כַּמָּה בַּחוּרִים נִקְצְצוּ בְּחֻפָּתָן. וְכִי מַה הֲנָאָה לֶאֱכוֹל מִמַּאֲכָל שֶׁהוּא מְבִיאוֹ לְדִינִים מְרֻבִּים. מִשִּׂמְחָה שֶׁמְּבִיאָה לְאָדָם לְדַאֲגוֹת הַרְבֵּה. מִמַּלְבּוּשׁ שֶׁהוּא גוֹרֵם לִפְגִיעוֹת מְרֻבּוֹת. מֵהִרְהוּר שֶׁגּוֹרֵם לְמַכְאוֹבִים מְרֻבִּים. מִשֵּׁנָה מְתוּקָה שֶׁגּוֹרֶמֶת לְמִיתָה מְשׁוּנָה. מֵחֵטְא שֶׁהוּא מְאַבֵּד זָכִיּוֹת הַרְבֵּה. מִתַּרְעוּמוֹת שֶׁמְּקַפְּחוֹת פַּרְנָסוֹת הַרְבֵּה. אֵיזֶהוּ בֶּן הָעוֹלָם הַבָּא הַמִּתְרַחֵק מִן הָעֲבֵירוֹת וּמֵהִרְהוּר וּמִלֵּצָנוּת וּמִלָּשׁוֹן הָרַע וּמֵהַכִּיעוּר וְהַדוֹמִים וְהַמְקַיֵים מִצְוֹת וְיֵשׁ בְּיָדוֹ מִצְוֹת עַל אֲמִתָּתָהּ וּמִתְרַחֵק מִן הַחֵטְא וְשׁוֹמֵר עִיּוּן תְּפִלָּה וּמִתְוַדֶה עַל עֲוֹנוֹתָיו. לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְעוֹשֶׂה תְּשׁוּבָה: