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חק לישראל - פרשת לך לך יום חמישי

תורה

יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
יג (ב) וְאַבְרָ֖ם כָּבֵ֣ד מְאֹ֑ד בַּמִּקְנֶ֕ה בַּכֶּ֖סֶף וּבַזָּהָֽב׃
וְאַבְרָם תַּקִּיף לַחֲדָא בִּבְעִירָא בְּכַסְפָּא וּבְדַהֲבָא:
(ג) וַיֵּ֙לֶךְ֙ לְמַסָּעָ֔יו מִנֶּ֖גֶב וְעַד־בֵּֽית־אֵ֑ל עַד־הַמָּק֗וֹם אֲשֶׁר־הָ֨יָה שָׁ֤ם אׇֽהֳלֹה֙ בַּתְּחִלָּ֔ה בֵּ֥ין בֵּֽית־אֵ֖ל וּבֵ֥ין הָעָֽי׃
וַאֲזַל לְמַטְלָנוֹהִי מִדָּרוֹמָא וְעַד בֵּית אֵל עַד אַתְרָא דִּי פְרַס תַּמָּן מַשְׁכְּנֵיהּ בְּקַדְמֵיתָא בֵּין בֵּית אֵל וּבֵין עָי:
(ד) אֶל־מְקוֹם֙ הַמִּזְבֵּ֔חַ אֲשֶׁר־עָ֥שָׂה שָׁ֖ם בָּרִאשֹׁנָ֑ה וַיִּקְרָ֥א שָׁ֛ם אַבְרָ֖ם בְּשֵׁ֥ם יְהֹוָֽה׃
לַאֲתַר מַדְבְּחָא דִּי עֲבַד תַּמָּן בְּקַדְמֵיתָא וְצַלִּי תַמָּן אַבְרָם בִּשְׁמָא דַיְיָ:
(ה) וְגַ֨ם־לְל֔וֹט הַהֹלֵ֖ךְ אֶת־אַבְרָ֑ם הָיָ֥ה צֹאן־וּבָקָ֖ר וְאֹהָלִֽים׃
וְאַף לְלוֹט דְּאָזֵיל עִם אַבְרָם הֲוָה עָאן וְתוֹרִין וּמַשְׁכְּנִין:
(ו) וְלֹא־נָשָׂ֥א אֹתָ֛ם הָאָ֖רֶץ לָשֶׁ֣בֶת יַחְדָּ֑ו כִּֽי־הָיָ֤ה רְכוּשָׁם֙ רָ֔ב וְלֹ֥א יָֽכְל֖וּ לָשֶׁ֥בֶת יַחְדָּֽו׃
וְלָא סוֹבָרַת יָתְהוֹן אַרְעָא לְמִיתַב כַּחֲדָא אֲרֵי הֲוָה קִנְיָנְהוֹן סַגִּי וְלָא יְכִילוּ לְמִיתַב כַּחֲדָא:
13 (2) And Avram was very rich in cattle, in silver, and in gold.
(3) And he went on his journeys from the Negev even to Bet-el, to the place where his tent had been at the beginning, between Bet-el and ῾Ay;
(4) to the place of the altar, which he had made there at the first: and there Avram called on the name of the Lord.
(5) And Lot also, who went with Avram, had flocks, and herds, and tents.
(6) And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.

נביאים

מא (יז) הָעֲנִיִּ֨ים וְהָאֶבְיוֹנִ֜ים מְבַקְשִׁ֥ים מַ֙יִם֙ וָאַ֔יִן לְשׁוֹנָ֖ם בַּצָּמָ֣א נָשָׁ֑תָּה אֲנִ֤י יְהֹוָה֙ אֶעֱנֵ֔ם אֱלֹהֵ֥י יִשְׂרָאֵ֖ל לֹ֥א אֶעֶזְבֵֽם׃
עִנְוְתָנַיָא וַחֲשִׁיכַיָא דִמְחַמְדִין לְאוּלְפָנָא הָא כְּצַחְיָא לְמַיָא וְלָא מְשַׁכְּחִין רוּחֵיהוֹן בְּסִגוּפָא מְשַׁלְהַיָא אֲנָא יְיָ אֲקַבֵּיל צְלוֹתְהוֹן אֱלָהָא דְיִשְׂרָאֵל לָא אֲרַקְחִינוּן:
(יח) אֶפְתַּ֤ח עַל־שְׁפָיִים֙ נְהָר֔וֹת וּבְת֥וֹךְ בְּקָע֖וֹת מַעְיָנ֑וֹת אָשִׂ֤ים מִדְבָּר֙ לַאֲגַם־מַ֔יִם וְאֶ֥רֶץ צִיָּ֖ה לְמוֹצָ֥אֵי מָֽיִם׃
אֲקָרֵב גָלוּתְהוֹן מִבֵּינֵי עַמְמַיָא וְאֶדְבְּרִינוּן בְּאוֹרַח תַקָנָא וְאֶפְתַּח לְהוֹן עַל נַגְדִין נַהֲרִין וּבְגוֹ מַשִׁרְיָן מַבּוּעִין אֲשַׁוֵי מַדְבְּרָא לַאֲגַמִין דְמַיָן וַאֲרַע בֵּית צַחְוָנָא לְמַבּוּעֵי מַיָא:
(יט) אֶתֵּ֤ן בַּמִּדְבָּר֙ אֶ֣רֶז שִׁטָּ֔ה וַהֲדַ֖ס וְעֵ֣ץ שָׁ֑מֶן אָשִׂ֣ים בָּעֲרָבָ֗ה בְּר֛וֹשׁ תִּדְהָ֥ר וּתְאַשּׁ֖וּר יַחְדָּֽו׃
אֶתֵּן בְּמַדְבְּרָא אַרְזִין שִׁיטִין וַהֲדַסִין וְאָעִין דִמְשַׁח אֱרַבֵּי בְמֵישְׁרָא בּוּרְוָן מוּרְנְיָן וְאֶשְׁכְּרוֹעִין כַּחֲדָא:
(כ) לְמַ֧עַן יִרְא֣וּ וְיֵדְע֗וּ וְיָשִׂ֤ימוּ וְיַשְׂכִּ֙ילוּ֙ יַחְדָּ֔ו כִּ֥י יַד־יְהֹוָ֖ה עָ֣שְׂתָה זֹּ֑את וּקְד֥וֹשׁ יִשְׂרָאֵ֖ל בְּרָאָֽהּ׃ {פ}
בְּדִיל דְיֶחֱזוּן וְיֵדְעוּן וִישַׁווּן דְחַלְתִּי עַל לִבְּהוֹן וְיִסְתַּכְּלוּן כַּחֲדָא אֲרֵי גְבוּרְתָא דַייָ עֲבָדַת דָא וְקַדִישָׁא דְיִשְׂרָאֵל בְּרָא יָתָהּ:
(כא) קָרְב֥וּ רִֽיבְכֶ֖ם יֹאמַ֣ר יְהֹוָ֑ה הַגִּ֙ישׁוּ֙ עֲצֻמ֣וֹתֵיכֶ֔ם יֹאמַ֖ר מֶ֥לֶךְ יַעֲקֹֽב׃
קְרִיבוּ דִינְכוֹן אֲמַר יְיָ אָעִילוּ חֶזְוַתְכוֹן אֲמַר מַלְכֵּיהּ דְיַעֲקֹב:
41 (17) The poor and needy seek water, and there is none, and their tongue is parched for thirst; I the Lord will answer them, I the God of Yisra᾽el will not forsake them.
(18) I will open rivers on high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.
(19) I will plant in the wilderness the cedar, the shitta tree, and the myrtle, and the oil tree; I will set in the ῾Arava cypress, maple, and box tree together:
(20) that they may see, and know, and consider, and understand together, that the hand of the Lord has done this, and the Holy One of Yisra᾽el has created it.
(21) Produce your cause, says the Lord; bring forth your strong reasons, says the King of Ya῾aqov.

כתובים

ג (יט) יְֽהֹוָ֗ה בְּחׇכְמָ֥ה יָסַד־אָ֑רֶץ כּוֹנֵ֥ן שָׁ֝מַ֗יִם בִּתְבוּנָֽה׃
אֱלָהָא בְּחָכְמְתָא שִׁתְאַסְיָא אַרְעָא וְאַתְקֵין שְׁמַיָא בִבְיוּנָה:
(כ) בְּ֭דַעְתּוֹ תְּהוֹמ֣וֹת נִבְקָ֑עוּ וּ֝שְׁחָקִ֗ים יִרְעֲפוּ־טָֽל׃
בְּדַעְתֵּיהּ תְּהוֹמֵי אִתְבְּזִיעוּ וּשְׁמַיָא צָעֵי מִטַלַיָא:
(כא) בְּ֭נִי אַל־יָלֻ֣זוּ מֵעֵינֶ֑יךָ נְצֹ֥ר תֻּ֝שִׁיָּ֗ה וּמְזִמָּֽה׃
בְּרִי לָא נִזַל בְּעֵינָךְ נְטַר מַדְעָא וְתַרְעִיתָא:
(כב) וְיִֽהְי֣וּ חַיִּ֣ים לְנַפְשֶׁ֑ךָ וְ֝חֵ֗ן לְגַרְגְּרֹתֶֽיךָ׃
וְיֶהֱווֹן חַיֵי לְנַפְשָׁךְ וְחִסְדָא לְצַוְרָךְ:
(כג) אָ֤ז תֵּלֵ֣ךְ לָבֶ֣טַח דַּרְכֶּ֑ךָ וְ֝רַגְלְךָ֗ לֹ֣א תִגּֽוֹף׃
הֵידֵין תֵּיזֵל בְּסִבְרָא בְּאָרְחָתָךְ וְרִגְלָךְ לָא תִתְקָל:
3 (19) The Lord by wisdom founded the earth; by understanding he estab­lished the heavens.
(20) By his knowledge the depths were broken up, and the clouds drop down dew.
(21) My son, let them not depart from thy eyes: keep sound wisdom and discretion:
(22) so shall they be life to thy soul, and grace to thy neck.
(23) Then shalt thou walk in thy way safely, and thy foot shall not stumble.

משנה

א. כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּנָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:
ב. קִבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל, יַחֲזִיר לַכָּשֵׁר. קִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמֹאלוֹ, יַחֲזִיר לִימִינוֹ. קִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן בִּכְלִי חֹל, יַחֲזִיר לִכְלִי קֹדֶשׁ. נִשְׁפַּךְ מִן הַכְּלִי עַל הָרִצְפָּה וַאֲסָפוֹ, כָּשֵׁר. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ, שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִים לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִים בַּחוּץ, בִּפְנִים, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:
ג. הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:
ד. הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל כַּזַּיִת מִן הָעוֹר, מִן הָרֹטֶב, מִן הַקִּיפָה, מִן הָאָלָל, מִן הָעֲצָמוֹת, מִן הַגִּידִים, מִן הַטְּלָפַיִם, מִן הַקַּרְנַיִם, חוּץ לִזְמַנּוֹ אוֹ חוּץ לִמְקוֹמוֹ, כָּשֵׁר, וְאֵין חַיָּבִים עֲלֵיהֶם מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:
ה. הַשּׁוֹחֵט אֶת הַמֻּקְדָּשִׁין לֶאֱכֹל שָׁלִיל אוֹ שִׁלְיָא בַחוּץ, לֹא פִגֵּל. הַמּוֹלֵק תּוֹרִין בִּפְנִים לֶאֱכֹל בֵּיצֵיהֶם בַּחוּץ, לֹא פִגֵּל. חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, אֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:
ו. שְׁחָטוֹ עַל מְנָת לְהַנִּיחַ דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, אוֹ לְהוֹצִיאָן לַחוּץ, רַבִּי יְהוּדָה פוֹסֵל, וַחֲכָמִים מַכְשִׁירִין. שְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, לִתֵּן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִין לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִין בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, שֶׁיֹּאכְלוּהוּ טְמֵאִים, שֶׁיַּקְרִיבוּהוּ טְמֵאִים, שֶׁיֹּאכְלוּהוּ עֲרֵלִים, שֶׁיַּקְרִיבוּהוּ עֲרֵלִים, לְשַׁבֵּר עַצְמוֹת הַפֶּסַח וְלֶאֱכֹל הֵימֶנּוּ נָא, לְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, כָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת אֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְהַפֶּסַח וְהַחַטָּאת שֶׁלֹּא לִשְׁמָן:
1. With regard to all those who are unfit for Temple service who slaughtered an offering, their slaughter is valid, as the slaughter of an offering is valid ab initio when performed even by non-priests, by women, by Canaanite slaves, and by ritually impure individuals. And this is the halakha even with regard to offerings of the most sacred order, provided that the ritually impure will not touch the flesh of the slaughtered animal, thereby rendering it impure. Therefore, these unfit individuals can disqualify the offering with prohibited intent, e.g., if one of them intended to partake of the offering beyond its designated time or outside its designated area. And with regard to all of them, in a case where they collected the blood with the intent to offer it beyond its designated time or outside its designated area, if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar.
2. If the priest fit for Temple service collected the blood in a vessel and gave the vessel to an unfit person, that person should return it to the fit priest. If the priest collected the blood in a vessel in his right hand and moved it to his left hand, he should return it to his right hand. If the priest collected the blood in a sacred vessel and placed it in a non-sacred vessel, he should return the blood to a sacred vessel. If the blood spilled from the vessel onto the floor and he gathered it from the floor, it is valid. If an unfit person placed the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or if he placed the blood that is to be placed below the red line above the red line, or if he placed the blood that is to be placed above the red line below the red line, or if he placed the blood that is to be placed inside the Sanctuary outside the Sanctuary or the blood that is to be placed outside the Sanctuary inside the Sanctuary, then if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar.
3. In the case of one who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an item whose typical manner is such that one does not partake of it, e.g., the portions of the offering consumed on the altar, or with the intent to burn, beyond its designated time or outside its designated area, an item whose typical manner is such that one does not burn it on the altar, e.g., the meat of the offering, the offering is fit, and Rabbi Eliezer deems it unfit. One who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an item whose typical manner is such that one does partake of it, or with the intent to burn, beyond its designated time or outside its designated area, an item whose typical manner is such that one does burn it on the altar, but his intent was to partake or burn less than an olive-bulk, the offering is fit. If his intent was to eat half an olive-bulk and to burn half an olive-bulk beyond its designated time or outside its designated area, the offering is fit, because eating and burning do not join together.
4. In the case of one who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an olive-bulk from the hide, or from the gravy, or from the spices that amass at the bottom of the pot together with small amounts of meat, or from a tendon in the neck, or from the bones, or from the tendons, or from the horns, or from the hooves, the offering is fit and one is not liable to receive karet for it, neither due to the prohibition of piggul, if the sacrificial rites were performed with the intent to partake of the offering beyond its designated time, nor due to the prohibition of leftover meat beyond the designated time, nor due to the prohibition against partaking of the meat while ritually impure.
5. In the case of one who slaughters sacrificial female animals with the intent to eat the fetus of those animals or their placenta outside the designated area, he has not rendered the offering piggul. Likewise, in the case of one who pinches doves, i.e., slaughters them for sacrifice by cutting the napes of their necks with his fingernail, with the intent to eat their eggs that are still in their bodies outside the designated area, he has not rendered the offering piggul. This is because the fetus, the placenta, and the eggs are not considered part of the body of the animal or the bird. For the same reason, one who consumes the milk of sacrificial female animals or the eggs of doves is not liable to receive karet for it, neither due to the prohibition of piggul, nor due to the prohibition of notar, nor due to the prohibition against partaking of the meat while ritually impure.
6. If one slaughters the animal in order to leave its blood or its sacrificial portions for the next day, or to remove them outside the designated area, but not in order to sacrifice them the next day, Rabbi Yehuda deems the offering unfit, and the Rabbis deem it fit. In the case of one who slaughters the animal in order to place the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or in order to place the blood that is to be placed above the red line below the red line, or to place the blood that is to be placed below the red line above the red line, or the blood that is to be placed inside the Sanctuary outside the Sanctuary, or the blood that is to be placed outside the Sanctuary inside the Sanctuary; and likewise, if he slaughtered the animal with the intent that ritually impure people will partake of it, or that ritually impure people will sacrifice it, or that uncircumcised people will partake of it, or that uncircumcised people will sacrifice it; and likewise, with regard to the Paschal offering, if he had intent during the slaughter to break the bones of the Paschal offering, or to eat from the meat of the Paschal offering partially roasted, or to mix the blood of an offering with the blood of unfit offerings, in all these cases, although he intended to perform one of these prohibited acts, some of which would render the offering unfit, the offering is fit. The reason is that intent does not render the offering unfit except in cases of intent to eat or to burn the offering beyond its designated time and outside its designated area, and in addition, the Paschal offering and the sin offering are disqualified by intent to sacrifice them not for their sake.

גמרא

כָּל הַפְּסוּלִים שֶׁשָּׁחֲטוּ וְכוּ'. שָׁחֲטוּ דִּיעֲבַד אִין לְכַתְּחִלָּה לָא וְרַמִינְהִי וְשָׁחַט שְׁחִיטָה בְזָר כְּשֵׁרָה שֶׁהַשְּׁחִיטָה כְּשֵׁרָה בְזָרִים בְּנָשִׁים וּבַעֲבָדִים וּבִטְמֵאִין וַאֲפִלּוּ בְּקָדְשֵׁי קָדָשִׁים אוֹ אֵינוֹ אֶלָּא בְכֹהֲנִים אֲמַרְתָּ וְכִי מֵאַיִן בָּאתָ מִכְּלַל שֶׁנֶּאֱמַר (במדבר יח) אַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת כְּהוּנַתְכֶם לְכָל דְּבַר הַמִּזְבֵּחַ יָכוֹל אַף בִּשְׁחִיטָה תַּלְמוּד לוֹמַר (ויקרא א) וְשָׁחַט אֶת בֶּן הַבָּקָר לִפְנֵי ה' וְהִקְרִיבוּ וגו' מִקַּבָּלָה וְאִילָךְ מִצְוַת כְּהוּנָה לִמַּד עַל הַשְּׁחִיטָה שֶׁכְּשֵׁרָה בְכָל אָדָם הוּא הַדִּין דַּאֲפִלּוּ לְכַתְּחִלָּה נַמֵּי וּמִשּׁוּם דְקָא בָּעֵי לְמִתְנֵי טְמֵאִים דִּלְכַתְּחִלָּה לָא גְזֵירָה שֶׁמָּא יִגְּעוּ בַּבָּשָׂר תָּנָא שֶׁשָּׁחֲטוּ. וְטָמֵא דִיעֲבַד שַׁפִּיר דָמֵי וְרַמִּינְהִי וְסָמַךְ וְשָׁחַט מַה סְמִיכָה בַּטְּהוֹרִים אַף שְׁחִיטָה בַּטְּהוֹרִים מִדְּרַבָּנָן. מַאי שְׁנָא סְמִיכָה דִּכְתִיב לִפְנֵי ה' שְׁחִיטָה נַמֵּי הָכְתִיב לִפְנֵי ה' אֶפְשַׁר דְּעָבִיד סַכִּין אֲרוּכָה וְשָׁחִיט סְמִיכָה נַמֵּי אֶפְשַׁר דִמְעַיִיל יָדֵיהּ וְסָמִיךְ קָסָבַר בִּיאָה בְמִקְצַת שְׁמָהּ בִּיאָה. רַב חַסְדָּא מַתְנֵי אִיפְכָא וְסָמַךְ וְשָׁחַט מַה שְׁחִיטָה בַּטְּהוֹרִים אַף סְמִיכָה בַּטְּהוֹרִים מָאי שְׁנָא שְׁחִיטָה דִכְתִיב לִפְנֵי ה' סְמִיכָה נַמֵּי כְתִיב לִפְנֵי ה' אֶפְשַׁר דִּמְעַיִיל יָדֵיהּ וְסָמִיךְ שְׁחִיטָה נַמֵּי אֶפְשַׁר דְּעָבִיד סַכִּין אֲרוּכָה וְשָׁחִיט הָא מַנִּי שִׁמְעוֹן הַתֵּימָנִי הִיא דְתַנְיָא וְשָׁחַט אֶת בֶּן הַבָּקָר לִפְנֵי ה' וְלֹא הַשּׁוֹחֵט לִפְנֵי ה' שִׁמְעוֹן הַתֵּימָנִי אוֹמֵר מִנַיִן שֶׁיִּהְיוּ יָדָיו שֶׁל שׁוֹחֵט לִפְנִים מִן הַנִּשְׁחַט תַּלְמוּד לוֹמַר וְשָׁחַט אֶת בֶּן הַבָּקָר לִפְנֵי ה' שׁוֹחֵט אֵת בֶּן הַבָּקָר יִהְיֶה לִפְנֵי ה':
GEMARA: The Gemara infers from the use of the past tense in the mishna: With regard to all those who are unfit for Temple service who slaughtered, that after the fact, yes, the slaughter is valid. But ab initio, no, those who are unfit may not slaughter an offering.
And the Gemara raises a contradiction from what was taught in the halakhic midrash Torat Kohanim: The verse states with regard to a burnt offering: “And he shall slaughter the bull before the Lord” (Leviticus 1:5). The fact that the verse does not stipulate that a priest must slaughter the offering teaches that slaughter is valid if performed by a non-priest, as stated in the mishna: As the sacrificial rite of slaughter is valid when performed by non-priests, by women, by Canaanite slaves, and by ritually impure individuals, and even with regard to offerings of the most sacred order. Or perhaps the term “and he shall slaughter” in the verse is referring only to slaughter by priests?
You can say in response: From where did you come to the idea that the verse is referring only to a priest? It is from the fact that it is stated to Aaron: “And you and your sons with you shall keep your priesthood in everything that pertains to the altar” (Numbers 18:7).
One might have thought that this is the halakha even with regard to slaughter, that only priests are fit to slaughter an offering. Therefore, the verse states: “And he shall slaughter the bull before the Lord, and Aaron’s sons, the priests, shall present [vehikrivu] the blood” (Leviticus 1:5), from which it is inferred that specifically from the collection of the blood and onward it is a mitzva exclusively of the priesthood. This teaches about the rite of slaughter that it is valid ab initio if performed by any person. This contradicts the inference from the mishna that slaughter of an offering by a non-priest is valid only after the fact.
The Gemara answers: The same is true that even ab initio as well it is permitted for those unfit for Temple service to slaughter an offering, but because the mishna wants to teach with regard to the ritually impure that they may not slaughter an offering ab initio due to a rabbinic decree lest they touch the flesh and render it ritually impure, therefore the mishna taught this halakha with the expression in the past tense: Who slaughtered, i.e., after the fact.
The Gemara asks: And in the case of a ritually impure individual who performed the slaughter, is it permitted even after the fact? And one can raise a contradiction from what is taught in the halakhic midrash: The Torah states two consecutive directives: “And he shall place his hand upon the head of the burnt offering…And he shall slaughter the bull before the Lord” (Leviticus 1:4–5). This juxtaposition indicates that both directives are referring to the same individual, which teaches that just as placing hands on the head of an offering may be performed only by ritually pure individuals, so too, the slaughter may be performed only by ritually pure individuals. The Gemara answers: By rabbinic law, an impure person is prohibited from slaughtering an offering lest he touch the flesh of the offering, but by Torah law the slaughter is valid.
The Gemara asks: What is different about placing hands that it can be performed only by those who are ritually pure even by Torah law? It is that it is written: “Before the Lord,” which is referring to the Temple courtyard, and an impure person may not enter the Temple courtyard. With regard to slaughter as well, isn’t it written: “Before the Lord” (Leviticus 1:5)? How can a ritually impure person enter the Temple courtyard to slaughter an offering? The Gemara answers: It is possible, in a case where he fashions a long knife, stands outside the Temple courtyard, and slaughters the offering that is inside the courtyard.
The Gemara asks: With regard to placing hands also, it is possible, in a case where he inserts his hands into the Temple courtyard and places them on the head of the offering. The Gemara answers: The tanna holds that a partial entry, in which only a part of the body enters the Temple courtyard, is called entry. Therefore, an impure individual may not insert even part of his body, such as his hands, into the Temple courtyard.
Rav Ḥisda taught the baraita in the opposite manner: “And he shall place his hand upon the head of the burnt offering…and he shall slaughter the bull” (Leviticus 1:4–5), teaches that just as slaughter may be performed only by ritually pure individuals, so too, placing hands may be performed only by ritually pure individuals. The Gemara asks: What is different about slaughter that it may be performed only by those who are ritually pure? It is that it is written with regard to it: “Before the Lord,” which refers to the Temple courtyard, and a ritually impure person may not enter the Temple courtyard.
With regard to placing hands on the head of an offering as well, it is written: “Before the Lord.” The Gemara answers that it is possible, in a case where he inserts his hands into the Temple courtyard and places them on the head of the offering while he remains outside. The Gemara asks: But with regard to slaughter also, it is possible, in a case where he fashions a long knife and slaughters the animal while standing outside the Temple courtyard.
The Gemara answers: In accordance with whose opinion is this? It is in accordance with the opinion of Shimon HaTimni, who holds that the one who slaughters an offering must stand inside the Temple courtyard. This is as it is taught in a baraita, that when the verse states: “And he shall slaughter the bull before the Lord” (Leviticus 1:5),it teaches that the bull must be inside the Temple courtyard, but the slaughterer need not be “before the Lord.” Therefore, he may stand outside the Temple courtyard and slaughter the offering that is inside. Shimon HaTimni says: From where is it derived that the hands of the slaughterer must be farther inside the Temple courtyard than the animal that is slaughtered? The verse states: “And he shall slaughter the bull before the Lord,” which teaches that the slaughterer of the bull must be before the Lord.

זוהר

תָּא חֲזֵי כַּמָּה דִּשְׁכִינְתָּא לָא אִתְגַלְיָא אֶלָּא בְּאַתְרָא דְּאִתְחָזֵי לָהּ אוֹף הָכִי לָא אִתְחֲזֵי וְלָא אִתְגַלְיָא אֶלָּא בְּבַר נַשׁ דְּאִתְחֲזֵי לָהּ דְּהָא מִן יוֹמָא דְּסָלִיק עַל רְעוּתֵיהּ דְּלוֹט לְאִתְהַפְּכָא בְּסֻרְחָנֵיהּ אִסְתַּלָּקַת רוּחָא קַדִּישָׁא מֵאַבְרָהָם, וְכַד אִסְתַּלַּק לוֹט מִנֵּיהּ מִיָּד שָׁרָא רוּחַ קֻדְשָׁא בְּדוּכְתֵּיהּ הֲדָא הוּא דִכְתִיב וַיְיָ אָמַר אֲל אַבְרָם אַחֲרֵי הִפָּרֵד לוֹט מֵעִמּוֹ וְגוֹ', תָּא חֲזֵי כֵּיוָן דְּחָמָא אַבְרָהָם דְּלוֹט הֲוָה תָּב לְסֻרְחָנֵיהּ הֲוָה דָּחִיל אַבְרָהָם אָמַר דִּילְמָא חַס וְשָׁלוֹם בְּגִין חַבְרוּתָא דְּדָא אֲבִידְנָא בְּגִנֵּיהּ חוּלָקָא קַדִּישָׁא דְּאַעַטַּר לִי קֻדְשָׁא בְרִיךְ הוּא כֵּיוָן דְּאִתְפָּרַשׁ מִנֵּיהּ אָמַר לֵיהּ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם מַאי מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם דְּאִתְדַבָּקַת בֵּיהּ בְּקַדְּמִיתָא וְאִתְעַטְּרַת בְּהֵימָנוּתָא שְׁלֵימָתָא, צָפוֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָה, אִלֵּין אִנּוּן מַסָעָיו דַּהֲווּ בְּקַדְּמִיתָא דִּכְתִיב וַיֵּלֶךְ לְמַסָעָיו, וּכְתִיב הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה, אִלֵּין דַּרְגִין עִלָּאִין דְּאִתְעַטַּר בִּמְהֵימָנוּתָא שְׁלֵימָתָא בְּקַדְּמִיתָא וּכְדֵין אִתְבַּשַּׂר דְּלָא יַעְדִּי מִנֵּיהּ וּמִן בְּנוֹי לְעָלְמִין דִּכְתִיב כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רוֹאֶה מַאי אֲשֶׁר אַתָּה רוֹאֶה, דָּא דַּרְגָא קַדְּמָאה דְּאִתְגַלְיָא לֵיהּ כְּמָה דְּאַתְּ אָמַר לַיְיָ הַנִּרְאֶה אֵלָיו וּבְגִין כָּךְ אֲשֶׁר אַתָּה רוֹאֶה בְּגִין דְּדַרְגָא דָּא קַדְּמָאָה אִתְכַּלִּיל מִכֻּלְּהוּ דַּרְגִין וְכֻלְּהוּ אִתְחֲזוּן בֵּיהּ וּבְגִין כָּךְ כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רוֹאֶה וְגוֹ':
בֹּא וּרְאֵה, כְּמוֹ שֶׁהַשְּׁכִינָה אֵינָהּ מִתְגַלָּה אֶלָּא בַּמָּקוֹם הָרָאוּי לָהּ, כֵּן אֵינָהּ נִרְאֵית וְאֵינָהּ מִתְגַלָּה אֶלָּא לָאִישׁ הָרָאוּי לָהּ, שֶׁהֲרֵי מִיּוֹם שֶׁעָלָה בִּרְצוֹנוֹ שֶׁל לוֹט לְהִתְהַפֵּךְ בְּחֶטְאוֹ, נִסְתַּלֵּק רוּחַ הַקֹּדֶשׁ מֵאַבְרָהָם, וּכְשֶׁלּוֹט נִפְרָד מִמֶּנּוּ, מִיָּד שָׁרָה רוּחַ הַקֹּדֶשׁ בִּמְקוֹמוֹ, וְזֶהוּ שֶׁכָּתוּב, וַה' אָמַר אֶל אַבְרָם אַחֲרֵי הִפָּרֶד לוֹט מֵעִמּוֹ וְגוֹ'. בֹּא וּרְאֵה, כֵּיוָן שֶׁרָאָה אַבְרָהָם שֶׁלוֹט חָזַר לְסוּרוֹ, הָיָה מְפַחֵד, אָמַר, אוּלָי חַס וְשָׁלוֹם, מִשּׁוּם הִתְחַבְּרוּתִי עִם זֶה, אָבַדְתִּי בִּשְׁבִילוֹ חֵלֶק הַקָּדוֹשׁ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הֶעְטִּיר אוֹתִי. כֵּיוָן שֶׁלּוֹט נִפְרָד מִמֶּנּוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שָׂא נָא עֵינֶיךְ וְגוֹ', מַהוּ מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם, הַמָּקוֹם שֶׁנִּתְדַבַּקְתָּ בּוֹ בַּתְּחִלָּה וְנִתְעֲטַרְתָּ בֶּאֱמוּנָה שְׁלֵמָה, דְּהַיְנוּ צָפוֹנָה וָנֶגְבָּה קֵדְמָה וְיָמָה, אֵלּוּ הֵם הַמַּסָּעוֹת שֶׁנָּסַע בַּתְּחִלָּה, שֶׁכָּתוּב וַיֵּלֶךְ לְמַסָּעָיו, וְכָתוּב הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה וְכוּ', אֵלּוּ הֵן מַדְרֵגוֹת הָעֶלְיוֹנוֹת שֶׁנִּתְעַטֵּר בָּהֶם בֶּאֱמוּנָה שְׁלֵמָה בַּתְּחִלָּה, וְאָז נִתְבַּשֵּׂר, שֶׁלֹּא יָסוּרוּ מִמֶּנּוּ וּמִן בָּנָיו לְעוֹלָם, שֶׁכָּתוּב, כִּי אֶת כָּל הָאָרֶץ, אֲשֶׁר אַתָּה רוֹאֶה וְאוֹמֵר, זֶה הוּא מַדְרֵגָה הָרִאשׁוֹנָה שֶׁנִּתְגַלָּה לוֹ כְּמוֹ שֶׁאַתָּה אוֹמֵר, לַה' הַנִּרְאֶה אֵלָיו וּמִשּׁוּם זֶה נֶאֱמָר אֲשֶׁר אַתָּה רוֹאֶה מִשּׁוּם שֶׁמַּדְרֵגָה זוֹ הָרִאשׁוֹנָה, נִכְלֶלֶת מִכָּל הַמַּדְרֵגוֹת, וְכָל הַמַּדְרֵגוֹת נִרָאוֹת בָּהּ, וּמִשּׁוּם זֶה נֶאֱמַר, כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רוֹאֶה וְגוֹ'.

הלכה פסוקה

א. מִי שֶׁיֵּשׁ לוֹ מָזוֹן ב' סְעוּדוֹת לֹא יִטּוֹל מֵהַתַּמְחוּי מָזוֹן י''ד סְעוּדוֹת לֹא יִטּוֹל מֵהַקּוּפָּה וְאִם יֵשׁ לוֹ ר' זוּז וְאֵינוֹ נוֹשֵׂא וְנוֹתֵן בָּהֶם אוֹ שֶׁיֵּשׁ לוֹ ן' זוּז וְהוּא נוֹשֵׂא וְנוֹתֵן בָּהֶם לֹא יִטּוֹל צְדָקָה. וְאִם יֵשׁ לוֹ ר' זוּז חָסֵר דִּינָר וְאֵינוֹ נוֹשֵׂא וְנוֹתֵן בָּהֶם אֲפִלּוּ נוֹתְנִים לוֹ אֶלֶף זוּז בְּבַת אָחָת הֲרֵי זֶה יִטּוֹל וְאִם יֵשׁ לוֹ הַרְבֵּה וְהוּא עָלָיו בְּחוֹב אוֹ שֶׁמְּמֻשְׁכָּן לִכְתוּבַת אִשְׁתּוֹ הֲרֵי זֶה יִטּוֹל. וְאִם יֵשׁ לוֹ בַּיִת וּכְלֵי בַיִת הַרְבֵּה וְאֵין לוֹ ר' זוּז הֲרֵי זֶה יִטּוֹל וְאֵינוֹ צָרִיךְ לִמְכּוֹר כְּלֵי בֵיתוֹ וַאֲפִלּוּ הֵם שֶׁל כֶּסֶף וְזָהָב בַּמֶּה דְבָרִים אֲמוּרִים בִּכְלֵי אֲכִילָה וּשְׁתִיָה וּמַלְבּוּשׁ וּמַצָעוֹת וְכַיּוֹצֵא בָּהֶם אֲבָל מַגְרֵדָּה אוֹ עֶלִי שֶׁהֵם שֶׁל כֶּסֶף מוֹכְרָם וְלֹא יִטּוֹל מֵהַצְדָקָה וְהָא דְאֵין מְחַיְּיבִים אוֹתוֹ לִמְכּוֹר כְּלֵי תַשְׁמִישׁוֹ שֶׁל כֶּסֶף וְזָהָב דָּוְקָא כָּל זְמַן שֶׁאֵינוֹ צָרִיךְ לִיטוֹל מֵהַקּוּפָּה אֶלָא נוֹטֵל בַּסֵּתֶר מִיְּחִידִים אֲבָל אִם בָּא לִיטוֹל מֵהַקּוּפָּה שֶּׁל צְדָקָה לֹא יִתְּנוּ לוֹ עַד שֶׁיִּמְכּוֹר כֵּלָיו:
ב. יֵשׁ אוֹמְרִים שֶׁלֹּא נֶאֶמְרוּ הַשִּׁיעוּרִים הֲלָלוּ אֶלָא בִימֵיהֶם אֲבָל בִּזְמַן הַזֶּה יָכוֹל לִטּוֹל עַד שֶׁיִּהְיֶה לוֹ קֶרֶן כְדֵי שֶׁיִּתְפַּרְנֵס הוּא וּבְנֵי בֵיתוֹ מֵהָרֶיוַח וּדְבָרִים שֶׁל טַעַם הֵם:
ג. מִי שֶׁהָיוּ לוֹ קַרְקָעוֹת וְאִם יִמְכְּרֵם בִּימוֹת הַגְּשָׁמִים יִמְכְּרֵם בְּזוֹל וְאִם יַנִּיחֵם עַד יְמוֹת הַחַמָּה מוֹכְרָן בְּשׁוֹוְיָין אֵין מְחַיְּיבִין אוֹתוֹ לִמְכּוֹר אֶלָּא מַאֲכִילִין אוֹתוֹ מַעֲשֵׂר עָנִי עַד חֲצִי דְמֵיהֶם וְלֹא יִדְחוֹק עַצְמוֹ וְיִמְכּוֹר שֶׁלֹּא בִּזְמַן מְכִירָה. הָיוּ שְׁאָר הָאָדָם לוֹקְחִים בְּיוֹקֶר וְהוּא אֵינוֹ מוֹצֵא מִי שֶׁיִּקַּח מִמֶּנּוּ אֶלָא בְזוֹל מִפְּנֵי שֶׁהוּא דָחוּק וְטָרוּד אֵין מְחַיְּיבִים אוֹתוֹ לִמְכּוֹר אֶלָא אוֹכֵל מַעְשַׂר עָנִי וְהוֹלֵךְ עַד שֶׁיִמְכּוֹר בְּשָׁוֶה וְיֵדְעוּ הַכֹּל שֶׁאֵינוֹ דָחוּק לִמְכּוֹר:
ד. בַּעַל הַבַּיִת הַהוֹלֵךְ מִמָּקוֹם לְמָקוֹם וְכָלוּ מָעוֹתָיו בַּדֶּרֶךְ וְאֵין לוֹ מַה יֹאכַל יִטּוֹל צְדָקָה וּכְשֶׁיַּחֲזוֹר לְבֵיתוֹ אֵינוֹ חַיָּיב (לְשַׁלֵּם):
One who has food to suffice for two meals must not take any from the Tamhuy.1Alms-basket or soup-kitchen, from which provisions are distributed daily. One who has enough for fourteen meals must not take anything from the Kuphah.2Charity-fund, distributed weekly. See Article 256. And if he has two hundred Zuz uninvested or fifty Zuz invested, he should receive no charity. But if he has two hundred Zuz minus one denar uninvested, he may accept charity, even if the sum of a thousand Zuz be given him at one time. And if he has much money in his possession, but is indebted to others, or the money is the security of his wife's widowhood-endowment, he is entitled to charity. If one possesses a house and many household utensils but no two hundred Zuz, he may accept charity; and he does not have to sell his household goods, even if they be vessels of gold and silver. This applies only to eating and drinking utensils, articles of clothing, bedclothes and the like; but if he has a silver strigil or pestle, he should sell it and not depend on charity. Further, this law that he is not required to sell his gold and silver utensils applies only where he does not have to touch the public charity-fund but depends upon secret private assistance. But where he asks to be maintained out of the Kuphah, he should be refused until he sell the utensils.
RMI.—And so, in communities where it is a rule not to give charity to anyone having a definite capital, the dwelling and the necessary household utensils are not reckoned as "definite capital."
Some authorities hold that the limits1200 Zuz, 50 Zuz. spoken of here, were meant only for their days,2Talmudic times. but that to-day one may depend on charity until he possesses a large enough principal to yield a sufficient income with which to support himself and family—and there is sound reason in this view.
If a poor man possesses a piece of land which he would have to sell cheaply if he sold it in the winter time, but which he could sell at full value if he waited till the summer, then he is not obliged to sell at a loss: he should be maintained by the tithes-of-the-poor to the extent of half the value of the property, so that he should not be driven to sell out of season. (But some hold that he is to be supported until he is able to sell at half-price.) If others are buying at a high price, but he is unable to find a purchaser except at a low price, because he is occupied, he is not compelled to sell but may live on the tithes-of-the-poor until he can sell at a fair price; so that all may know that he is not pressed to sell.
If, while journeying from place to place, one's funds give out, he may resort to charity, and on returning home he is not compelled to refund (for the law in this case is like that of a poor man who later grows rich,—he does not have to repay).

מוסר

מהרב סעדיה גאון
רָאוּי שֶׁנֵּדַע כִּי כָּל הָעֲוֹנוֹת מִתְכַּפְּרוֹת בִּתְשׁוּבָה אֶלָּא עָוֹן הַמַּתְעֶה אֶת הָרַבִּים וְהַמַּתְעֶה אוֹתָם בְּנִימוּס רָע וּבְטָעוּת רָע. וּבְהוֹרָאָה שֶׁהוֹרָה אוֹתָם שֶׁלֹּא כַתּוֹרָה וְשֶׁלֹּא כַהֲלָכָה לִמְּדָם אֵין עֲוֹנוֹ מִתְכַּפֵּר מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לְתַקֵּן מַה שֶׁעִוֵּת וְאֵינוֹ יָכוֹל לְהָשִׁיב אֶת הָרָעוֹת אֲשֶׁר לִמֵּד אוֹתָם. וְחַטָּאת הָרַבִּים תְּלוּיָה בּוֹ וְעָלָיו נֶאֱמַר (משלי כה) מַשְׁגֶּה יְשָׁרִים בְּדֶרֶךְ רָע. וְהַשֵּׁנִית מִי שֶׁמּוֹצִיא שֵׁם רַע עַל חֲבֵירוֹ. וְחֵרְפוֹ בְחֶרְפָּה אֲשֶׁר אֵינוֹ חָשׁוּד בָּהּ אֵין עֲוֹנוֹ מִתְכַפֵּר מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לְתַקֵּן מַה שֶׁעִוֵּת. וְאֵינוֹ יָכוֹל לְהָשִׁיב חֶרְפַּת חֲבֵירוֹ עָלָיו נֶאֱמַר (משלי כח) פֶּן יְחַסֶּדְךָ שׁוֹמֵעַ. הַשְּׁלִישִׁית מִי שֶׁיֵשׁ בְּיָדוֹ גֶזֶל וְעוֹשֶׁק וְאֵינוֹ מֵשִׁיב גְזֵלָתָן וְעָלָיו נֶאֱמַר (ויקרא ה) וְהָיָה כִּי יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל וְעוֹד כְּתִיב (יחזקאל יח) חֲבֹל רָשָׁע יָשִׁיב גְזֵלָה לֹא יִגְזוֹל לְכַךְ אִם מֵת בַּעַל הַגְּזֵילָה חַיָּיב הַגּוֹזֵל לְהָשִׁיב וּלְהַחֲזִיר הַגְּזֵלָה לְיוֹרְשֵׁי הַמֵּת שֶׁנֶּאֱמַר לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ. וְאִם אֵין לוֹ יוֹרְשִׁים חַיָּיב הַגּוֹזֵל לְהַפְקִירָם וְלַעֲשׂוֹתָם קדֶשׁ:
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