תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
יב (יא) וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ׃
וַהֲוָה כַּד (נ"י אַרֵי) קְרֵיב לְמֵיעַל לְמִצְרָיִם וַאֲמַר לְשָׂרַי אִתְּתֵיהּ הָא כְעַן יְדָעִית אֲרֵי אִתְּתָא שַׁפִּירַת חֵיזוּ אָתְּ:
(יב) וְהָיָ֗ה כִּֽי־יִרְא֤וּ אֹתָךְ֙ הַמִּצְרִ֔ים וְאָמְר֖וּ אִשְׁתּ֣וֹ זֹ֑את וְהָרְג֥וּ אֹתִ֖י וְאֹתָ֥ךְ יְחַיּֽוּ׃
וִיהֵי כַּד יֶחֱזוּן יָתִיךְ מִצְרָאֵי וְיֵימְרוּן אִתְּתֵיהּ דָּא וְיִקְטְלוּן יָתִי וְיָתִיךְ יְקַיְמוּן:
(יג) אִמְרִי־נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֙עַן֙ יִֽיטַב־לִ֣י בַעֲבוּרֵ֔ךְ וְחָיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ׃
אִמְרִי כְעַן אֲחָתִי אָתְּ בְּדִיל דְּיֵיטַב לִי בְּדִילָךְ וְתִתְקַיֵּם נַפְשִׁי בְּפִתְגָּמָיְכִי:
(יד) וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד׃
וַהֲוָה כַּד עַל אַבְרָם לְמִצְרָיִם וַחֲזוֹ מִצְרָאֵי יָת אִתְּתָא אֲרֵי שַׁפִּירָא הִיא לַחֲדָא:
(טו) וַיִּרְא֤וּ אֹתָהּ֙ שָׂרֵ֣י פַרְעֹ֔ה וַיְהַֽלְל֥וּ אֹתָ֖הּ אֶל־פַּרְעֹ֑ה וַתֻּקַּ֥ח הָאִשָּׁ֖ה בֵּ֥ית פַּרְעֹֽה׃
וַחֲזוֹ יָתַהּ רַבְרְבֵי פַרְעֹה וְשַׁבָּחוּ יָתַהּ לְפַרְעֹה וְאִדַּבָּרַת אִתְּתָא לְבֵית פַּרְעֹה:
12 (11) And it came to pass, when he was come near to enter to Miżrayim that he said to Saray his wife, Behold now, I know that thou art a fair woman to look upon:
(12) therefore it shall come to pass, when the Miżrim shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.
(13) Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.
(14) And it came to pass, that, when Avram was come to Miżrayim, the Miżrim beheld the woman that she was very fair.
(15) The princes also of Par῾o saw her, and commended her before Par῾o: and the woman was taken into Par῾o’s house.
נביאים
מא (ו) אִ֥ישׁ אֶת־רֵעֵ֖הוּ יַעְזֹ֑רוּ וּלְאָחִ֖יו יֹאמַ֥ר חֲזָֽק׃
גְבַר יַת חַבְרֵהּ יִסְעֲדוּן וְלַאֲחוֹהִי יֵימַר תַּקִיף:
(ז) וַיְחַזֵּ֤ק חָרָשׁ֙ אֶת־צֹרֵ֔ף מַחֲלִ֥יק פַּטִּ֖ישׁ אֶת־ה֣וֹלֶם פָּ֑עַם אֹמֵ֤ר לַדֶּ֙בֶק֙ ט֣וֹב ה֔וּא וַיְחַזְּקֵ֥הוּ בְמַסְמְרִ֖ים לֹ֥א יִמּֽוֹט׃ {ס}
הֲלָא יְבַהֲתוּן בְּעוֹבָדֵיהוֹן דְמַתְקֵיף נַגָרָא עִם קֵינָאָה מָחֵי בְּפַטִישָׁא עִם דִמְטַפַּח בְקוּרְנְסָא זִמְנָא אֲמַר עַל דִבְקָא תַּקִין הוּא וּמַתְקֵיף לֵיהּ בְמַסְמְרִין דְלָא יִצְטְלֵי:
(ח) וְאַתָּה֙ יִשְׂרָאֵ֣ל עַבְדִּ֔י יַעֲקֹ֖ב אֲשֶׁ֣ר בְּחַרְתִּ֑יךָ זֶ֖רַע אַבְרָהָ֥ם אֹהֲבִֽי׃
וְאַתְּ יִשְׂרָאֵל עַבְדִי יַעֲקֹב דְאִתְרְעֵיתִי בָּךְ זַרְעֵהּ דְאַבְרָהָם רְחִימִי:
(ט) אֲשֶׁ֤ר הֶחֱזַקְתִּ֙יךָ֙ מִקְצ֣וֹת הָאָ֔רֶץ וּמֵאֲצִילֶ֖יהָ קְרָאתִ֑יךָ וָאֹ֤מַר לְךָ֙ עַבְדִּי־אַ֔תָּה בְּחַרְתִּ֖יךָ וְלֹ֥א מְאַסְתִּֽיךָ׃
דְקָרֵיבְתָּךְ מִזַרְעִית אַרְעָא וּמִמַלְכְּוָתָא בְּחַרְתָּךְ וַאֲמָרֵית לָךְ עַבְדִי אַתְּ אִתְרְעֵיתִי בָּךְ וְלָא אַרְחֵקִינָךְ:
(י) אַל־תִּירָא֙ כִּ֣י עִמְּךָ־אָ֔נִי אַל־תִּשְׁתָּ֖ע כִּֽי־אֲנִ֣י אֱלֹהֶ֑יךָ אִמַּצְתִּ֙יךָ֙ אַף־עֲזַרְתִּ֔יךָ אַף־תְּמַכְתִּ֖יךָ בִּימִ֥ין צִדְקִֽי׃
לָא תִדְחַל אֲרֵי בְסַעֲדָךְ מֵימְרִי לָא תִתְּבַר אֲרֵי אֲנָא אֱלָהָךְ אִתְקְפִינָךְ אַף אֶסְעַדִינָךְ אַף אַחֲדִינָךְ בִּימִין קוּשְׁטִי:
41 (6) They helped every one his neighbour; and every one said to his brother, Be of good courage.
(7) So the carpenter encouraged the goldsmith, and he that smoothes with the hammer him that smote the anvil, saying of the soldering, It is good: and he fastened it with nails, that it should not be moved.
(8) But thou, Yisra᾽el, art my servant, Ya῾aqov whom I have chosen, the seed of Avraham my friend.
(9) Thou whom I have taken from the ends of the earth, and called thee from its farthest corners, and said to thee, Thou art my servant; I have chosen thee, and not cast thee away.
(10) Fear not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; indeed, I will help thee; moreover, I will uphold thee with the right hand of my righteousness.
כתובים
ג (ח) רִ֭פְאוּת תְּהִ֣י לְשׇׁרֶּ֑ךָ וְ֝שִׁקּ֗וּי לְעַצְמוֹתֶֽיךָ׃
אַסְיוּתָא תֶהֱוֵי לְכוּנְשְׁרָךְ וְדוּהֲנָא לְגַרְמָיִךְ:
(ט) כַּבֵּ֣ד אֶת־יְ֭הֹוָה מֵהוֹנֶ֑ךָ וּ֝מֵרֵאשִׁ֗ית כׇּל־תְּבוּאָתֶֽךָ׃
יַקֵר לֵאלָהָךְ מִן מָמוֹנָךְ וּמֵרֵישׁ כֻּלְהוֹן עֲלַלְתָּךְ:
(י) וְיִמָּלְא֣וּ אֲסָמֶ֣יךָ שָׂבָ֑ע וְ֝תִיר֗וֹשׁ יְקָבֶ֥יךָ יִפְרֹֽצוּ׃ {פ}
וּמִתְמַלְיָן אוֹצְרָךְ שֻׂבְעָנָא וּמֻעְצַרְתָּךְ חַמְרָא נִשְׁפְּעָן:
(יא) מוּסַ֣ר יְ֭הֹוָה בְּנִ֣י אַל־תִּמְאָ֑ס וְאַל־תָּ֝קֹ֗ץ בְּתוֹכַחְתּֽוֹ׃
בְּרִי מַרְדוּתָא דֶאֱלָהָא לָא תַסְלֵא וְלָא תַמְרִיק בְמַכְסְנוּתֵיהּ:
(יב) כִּ֤י אֶ֥ת־אֲשֶׁ֣ר יֶאֱהַ֣ב יְהֹוָ֣ה יוֹכִ֑יחַ וּ֝כְאָ֗ב אֶת־בֵּ֥ן יִרְצֶֽה׃
מְטוּל דִלְמַן דְרָחֵם לֵיהּ אֱלָהָא רָדֵיהּ לֵיהּ וְהֵיךְ אַבָּא דְרָדֵי לִבְרֵיהּ:
3 (8) It shall be health to thy navel, and marrow to thy bones.
(9) Honour the Lord with thy substance, and with the firstfruits of all thy increase:
(10) so shall thy barns be filled with plenty, and thy vats shall burst with new wine.
(11) My son, do not despise the chastening of the Lord; nor be weary of his correction:
(12) for the Lord reproves him whom he loves: even as a father the son in whom he delights.
משנה
א. אַרְבָּעָה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וּמֵתוּ הַנְּשׂוּאִים אֶת הָאֲחָיוֹת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים יְקַיְּמוּ, וּבֵית הִלֵּל אוֹמְרִים יוֹצִיאוּ:
ב. הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל הָאֶחָד אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ, וְהַשֵּׁנִי אָסוּר בִּשְׁתֵּיהֶן אִסּוּר מִצְוָה וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת:
ג. הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, וְהַשְּׁנִיָּה אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, הָאֲסוּרָה לָזֶה מֻתֶּרֶת לָזֶה, וְהָאֲסוּרָה לָזֶה מֻתֶּרֶת לָזֶה. וְזוֹ הִיא שֶׁאָמְרוּ, אֲחוֹתָהּ כְּשֶׁהִיא יְבִמְתָּהּ, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת:
ד. שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, אוֹ אִשָּׁה וּבִתָּהּ, אוֹ אִשָּׁה וּבַת בִּתָּהּ, אוֹ אִשָּׁה וּבַת בְּנָהּ, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְרַבִּי שִׁמְעוֹן פּוֹטֵר. הָיְתָה אַחַת מֵהֶן אֲסוּרָה עָלָיו אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ. אִסּוּר מִצְוָה אוֹ אִסּוּר קְדֻשָּׁה, חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת:
ה. שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד מֻפְנֶה, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ עִמּוֹ, וְהַלָּה תֵצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וּבֵית הִלֵּל אוֹמְרִים, מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וּבַחֲלִיצָה, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ, אוֹי לוֹ עַל אִשְׁתּוֹ וְאוֹי לוֹ עַל אֵשֶׁת אָחִיו:
ו. שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וָמֵת, הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֲחוֹת אִשָּׁה, וּשְׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת הַנָּשׂוּי נָכְרִית, וְכָנַס אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ, וָמֵת, הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֲחוֹת אִשָּׁה, וּשְׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת:
ז. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וּמֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, וְאַחַר כָּךְ מֵת נָשׂוּי נָכְרִית, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, גֵּרֵשׁ אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ, וּמֵת נָשׂוּי נָכְרִית, וּכְנָסָהּ הַמְּגָרֵשׁ, וָמֵת, זוֹ הִיא שֶׁאָמְרוּ, וְכֻלָּן שֶׁמֵּתוּ אוֹ נִתְגָּרְשׁוּ, צָרוֹתֵיהֶן מֻתָּרוֹת:
ח. וְכֻלָּן שֶׁהָיוּ בָהֶן קִדּוּשִׁין אוֹ גֵרוּשִׁין בְּסָפֵק, הֲרֵי אֵלּוּ צָרוֹת, חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. כֵּיצַד סְפֵק קִדּוּשִׁין, זָרַק לָהּ קִדּוּשִׁין, סָפֵק קָרוֹב לוֹ סָפֵק קָרוֹב לָהּ, זֶהוּ סְפֵק קִדּוּשִׁין. סְפֵק גֵּרוּשִׁין, כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמָן, יֶשׁ בּוֹ זְמָן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, זֶהוּ סְפֵק גֵּרוּשִׁין:
ט. שְׁלֹשָׁה אַחִין נְשׂוּאִין שָׁלֹשׁ נָכְרִיוֹת, וּמֵת אַחַד מֵהֶן, וְעָשָׂה בָהּ הַשֵּׁנִי מַאֲמָר, וָמֵת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת, שֶׁנֶאֱמַר (דברים כה), וּמֵת אַחַד מֵהֶם יְבָמָהּ יָבֹא עָלֶיהָ, שֶׁעָלֶיהָ זִקַּת יָבָם אֶחָד, וְלֹא שֶׁעָלֶיהָ זִקַּת שְׁנֵי יְבָמִין. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּה. שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת, וּמֵת אַחַד מֵהֶן, וְאַחַר כָּךְ מֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת:
י. שְׁנַיִם שֶׁקִדְּשׁוּ שְׁתֵּי נָשִׁים, וּבִשְׁעַת כְּנִיסָתָן לַחֻפָּה הֶחֱלִיפוּ אֶת שֶׁל זֶה לָזֶה, וְאֶת שֶׁל זֶה לָזֶה, הֲרֵי אֵלּוּ חַיָּבִים מִשּׁוּם אֵשֶׁת אִישׁ. הָיוּ אַחִין, מִשּׁוּם אֵשֶׁת אָח. וְאִם הָיוּ אֲחָיוֹת, מִשּׁוּם אִשָּׁה אֶל אֲחוֹתָהּ. וְאִם הָיוּ נִדּוֹת, מִשּׁוּם נִדָּה. וּמַפְרִישִׁין אוֹתָן שְׁלֹשָׁה חֳדָשִׁים, שֶׁמָּא מְעֻבָּרוֹת הֵן. וְאִם הָיוּ קְטַנּוֹת שֶׁאֵינָן רְאוּיוֹת לֵילֵד, מַחֲזִירִין אוֹתָן מִיָּד. וְאִם הָיוּ כֹהֲנוֹת, נִפְסְלוּ מִן הַתְּרוּמָה:
1. In the case of four brothers, two of whom were married to two sisters, and the ones married to the sisters died, then those sisters must perform ḥalitza and may not enter into levirate marriage. Since both sisters require levirate marriage with each of the surviving brothers, a levirate bond exists between each sister and the brothers. Each of them is considered the sister of a woman with whom each brother has a levirate bond and is therefore forbidden to him by rabbinic law. And if they married the sisters before consulting the court, they should divorce them, for the Sages decreed that in this situation they may not remain married. Rabbi Eliezer says that there is a dispute in this matter: Beit Shammai say: He may maintain her as his wife, while Beit Hillel say: They must divorce them.
2. If one of the sisters was forbidden to one of the brothers due to a prohibition against forbidden relations because she was a relative of his wife or a relative on his mother’s side, then he is forbidden to marry her but permitted to marry her sister. Because she is his close relative, she is exempt from levirate marriage with him, and therefore she is not bound to him with a levirate bond. Consequently, her sister is not considered the sister of a woman with whom he has a levirate bond, and he is permitted to enter into levirate marriage with her. But the second brother, who is not a close relative of either sister, is forbidden to marry both of them. Indeed, for him each woman remains the sister of a woman with whom he has a levirate bond. If a prohibition resulting from a mitzva or a prohibition stemming from sanctity will be transgressed when one of the women marries one of the brothers, then her sister must perform ḥalitza and may not enter into levirate marriage, as she is considered the sister of a woman with whom he has a levirate bond. In this case, the sister who is forbidden to the brother due to a mitzva or due to sanctity is bound to the brother for the purpose of ḥalitza.
3. If one of those women was forbidden to this one brother due to a prohibition against forbidden relations and the second woman was forbidden to that second brother due to a prohibition against forbidden relations, then she who is forbidden to this brother is permitted to that brother, and she who is forbidden to that brother is permitted to this one. And this is the case that was referred to when they said: When her sister is also her yevama, i.e., in a case where two sisters are also yevamot and therefore happened for levirate marriage before two brothers, she either performs ḥalitza or enters into levirate marriage. This must be referring to a case where each sister is forbidden to one of the brothers due to a prohibition concerning forbidden relatives. In this case, each sister has a levirate bond only with the one brother to whom she is permitted, and the prohibition against marrying the sister of a woman with whom one has a levirate bond does not apply. Therefore, each brother can either perform the act of ḥalitza or consummate the levirate marriage with the sister to whom he is not related.
4. In the case of three brothers, two of whom were married to close relatives, e.g., two sisters; or a woman and her daughter; or a woman and her daughter’s daughter; or a woman and her son’s daughter, if the two brothers who were married to two close relatives died and their wives happened before a third brother for levirate marriage, then these two women must perform ḥalitza and may not enter into levirate marriage, as each of them is a relative of a woman with whom he has a levirate bond. And Rabbi Shimon exempts them even from the obligation to perform ḥalitza. If one of them was forbidden to him, the third brother, due to a prohibition against forbidden relatives, then he is prohibited from marrying her but is permitted to marry her sister. Because the woman who is forbidden to him is not considered to be a woman who requires him for levirate marriage, there is only one woman who happens before him for levirate marriage. However, if one of the women was forbidden due to a prohibition resulting from a mitzva or a prohibition stemming from sanctity, then they must perform ḥalitza and may not enter into levirate marriage. This is because these prohibitions do not completely cancel the levirate bond.
5. In the case of three brothers, two of whom were married to two sisters, and one who was single, the following occurred: The husband of one of the sisters died childless, leaving behind his wife, and the single brother performed levirate betrothal [ma’amar] to this wife. The single brother performed an act of betrothal to the yevama but did not yet consummate the marriage by engaging in sexual intercourse. Afterward, the second brother died, and therefore the second brother’s wife, the sister of the betrothed, happened before the single brother for levirate marriage as well. In this case, Beit Shammai say: His wife remains with him. The woman he betrothed is considered like his wife, and he is not required to divorce her. And this other woman leaves the yavam and is exempt from levirate marriage as the sister of a wife. Beit Hillel say: Being as he had not yet entered into marriage with the first woman, he is required to perform levirate marriage with both women. Therefore, he divorces his wife, i.e., the woman to whom he performed levirate betrothal, with a bill of divorce, which nullifies levirate betrothal, and by ḥalitza, which nullifies the levirate bond. And, he sends away the wife of his second brother with ḥalitza as well. They comment: This is the case that was referred to when the Sages said: Woe unto him for his wife and woe unto him for the wife of his brother. Due to the combination of circumstances, he loses them both.
6. In the case of three brothers, two of whom were married to two sisters and one who was married to an unrelated woman, the following occurred: The husband of one of the sisters died childless, and the brother who was married to the unrelated woman married, i.e., performed lev irate marriage with, the deceased brother’s wife and later died himself, childless. In this situation, both women happen for levirate marriage before the other, remaining, brother. The first woman is dismissed due to the prohibition proscribing the sister of one’s wife, as she is the sister of this brother’s wife, and the second woman is dismissed due to her status as the first woman’s rival wife. Following the first levirate marriage, this second woman became the rival wife of the sister, and is therefore exempt from levirate marriage as well. If, however, the brother married to the unrelated woman performed only levirate betrothal, but had not yet consummated the levirate marriage with the sister, and he died, the unrelated woman, whose halakhic status with regard to yibbum is similar to that of a sister’s rival wife, must perform ḥalitza and may not enter into levirate marriage. In the case of three brothers, two of whom were married to two sisters and one who was married to an unrelated woman, the following occurred: One of the husbands of the sisters died, and he who was married to the unrelated woman married the deceased husband’s wife, and then the wife of the second brother, the other one of the sisters, died. Afterward, the brother who was married to the unrelated woman died, leaving two women for levirate marriage before the remaining brother: The unrelated woman and the woman who was previously prohibited as the sister of his deceased wife. In this case, the sister is forbidden to him forever. She is not forbidden due to her status as his wife’s sister, as his wife already died and one’s wife’s sister is permitted after the wife’s death. However, since she was already forbidden to him at one time, she is forbidden to him forever. When she first happened before the brothers for levirate marriage, before the third brother married her, she was forbidden to the second brother as his wife’s sister. Therefore, she is forbidden to him forever. In addition, she exempts her rival wife, the unrelated woman, from levirate marriage.
7. In the case of three brothers, two of whom were married to two sisters and one who was married to an unrelated woman, the following occurred: Shimon, the husband of one of the sisters, divorced his wife, and then Levi, who was married to the unrelated woman, died, and Shimon, the man who divorced his wife, married, i.e., performed levirate marriage with, her, i.e., this unrelated woman. And then Shimon himself later died, so that the unrelated woman happened for levirate marriage before Reuven, the third brother, who is married to the second sister. In this scenario, Reuven is allowed to consummate the levirate marriage with the unrelated woman. This is the case that was referred to when they said: And with regard to all those fifteen forbidden relatives who died or were divorced, their rival wives are permitted to enter into levirate marriage. This is because at the time that they happened before the yavam for levirate marriage they were no longer the rival wives of a forbidden relative.
8. And if any of these fifteen women who are prohibited as forbidden relatives had undergone a betrothal or divorce whose status is uncertain with the deceased brother, then those women who were their rival wives must perform ḥalitza and may not enter into levirate marriage since they are possibly the rival wives of forbidden relatives. The mishna elaborates: How could there be a situation of uncertainty with regard to betrothal? If in the public domain he threw her an item for the purpose of betrothal and there were eight cubits between them, and the item was possibly closer to him and did not enter into her domain, and possibly closer to her, i.e., within four cubits of her, whereby she could acquire the object, this is a case of uncertainty with regard to betrothal. Uncertainty with regard to divorce occurs when, for instance, he wrote a bill of divorce in his handwriting but there are no signatures of witnesses on the document, or there are the signatures of witnesses on the document but there is no date written in it, or the date is written in it but there is only the signature of a single witness. Since there is doubt as to whether these three kinds of bills of divorce are valid, a woman who was divorced through them is only possibly divorced, and so this case is called uncertainty with regard to divorce.
9. In the case of three brothers who were married to three unrelated women, and one of the brothers died, the following occurred: The second brother performed levirate betrothal with the wife of the deceased brother and before he was able to consummate the levirate marriage he died as well, leaving behind two women who happen before the third brother for levirate marriage. Then those two women must perform ḥalitza and may not enter into levirate marriage. As it is stated: “If brothers dwell together and one of them dies and he has no child, the wife of the dead man shall not be married outside of the family to one not of his kin; her brother-in-law will have intercourse with her” (Deuteronomy 25:5). This teaches that a woman eligible for levirate marriage is one who has one levirate relationship and not one who has a double levirate relationship. In this case, the wife of the first deceased brother requires levirate marriage due to both the marriage with her first husband as well as the levirate betrothal with the second brother. Rabbi Shimon says: He may consummate the levirate marriage with whichever woman he wishes and then perform ḥalitza with the second. In the case where two brothers were married to two sisters, and one of the brothers died, the widow at this point would be exempt from levirate marriage as the sister of his wife. And afterward the wife of the second brother died. Although the yevama is no longer the sister of his wife, this woman is nevertheless forbidden to him forever, since she had already been forbidden to him at one time.
10. In the case of two men who betrothed two women, and at the time that they entered the wedding canopy, after the betrothal, the men switched this wife with that wife and that one with this one, then these two men are liable for engaging in forbidden sexual relations with a married woman, since each of them had intercourse with his fellow’s wife. The act of betrothal is sufficient to prohibit a woman to all other men as a married woman. Therefore, when the women were switched, both men transgressed this violation. And if they were brothers, then they are also liable for forbidden sexual relations with a brother’s wife. And if these women were sisters, then they are liable for taking a wife and her sister as well. And if they were menstruating women, they would be liable for intercourse with a menstruating woman as well. And following these forbidden sexual relations, we separate these women from their husbands for three months, lest they were impregnated by that forbidden act of intercourse. Doing so makes it possible to distinguish a child born of these relations, so that he could be rendered a mamzer. And if they were female minors and unable to bear children, then we immediately return them to their original husbands. And if they were daughters of priests, they are thereby disqualified from eating of teruma. By engaging in illicit sexual acts, they were rendered forbidden to priests and disqualified from eating teruma.
גמרא
אָמַר רַב יְהוּדָה אָמַר רַב כָּל יְבָמָה שֶׁאֵין אֲנִי קוֹרֵא בָהּ בִּשְׁעַת נְפִילָה יְבָמָהּ יָבֹא עָלֶיהָ הֲרֵי הִיא כְּאֵשֶׁת אָח שֶׁיֵּשׁ לָהּ בָּנִים וַאֲסוּרָה מָאי קָא מַשְׁמַע לָן תָּנֵינַן הֲרֵי זוּ אֲסוּרָה עָלָיו עוֹלָמִית הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת. מַהוּ דְתֵימָא הֲנֵי מִילֵי הֵיכָא דְלָא אִיחַזְיָא לָהּ בִּנְפִילָה רִאשׁוֹנָה אֲבָל הֵיכָא דְאִיחַזְיָא לָהּ בִּנְפִילָה רִאשׁוֹנָה אֵימָא תִּשְׁתָּרֵי קָא מַשְׁמַע לָן. הָא נַמֵי תָּנֵינָא שְׁנֵי אַחִים נְשׂוּאִים שְׁתֵּי אַחַיּוֹת מֵת אֶחָד מֵהֶם וְאַחַר כַּךְ מֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי הֲרֵי זוּ אֲסוּרָה עָלָיו עוֹלָמִית הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת. מַהוּ דְתֵימָא הָתָם הוּא דְאִדְחֵי לָהּ מֵהָאי בֵּיתָא לְגַמְרֵי אֲבָל הָכָא דְלֹא אַדְחֵי לָהּ מֵהָאי בֵּיתָא לְגַמְרֵי אֵימָא מִגּוֹ דְחַזְיָא לְהַאי נְשׂוּי נָכְרִית חַזְיָא נַמֵי לְהָאי קָא מַשְׁמַע לָן:
GEMARA: Rav Yehuda said that Rav said a principle on this matter: Any yevama to whom the verse “Her brother-in-law will have intercourse with her” (Deuteronomy 25:5) cannot be applied at the time that she happens before him for levirate marriage because she was forbidden to him at that moment, is then forever considered to be like the wife of a brother with whom she has children, and she is forbidden to him. The Gemara asks: What is Rav teaching us with this statement? We already learned this in the mishna: She is forbidden to him forever, since she was forbidden to him at one time.
The Gemara answers: This was necessary lest you say that this ruling applies only in cases where she was not eligible at all during the first time that she happened before the brothers for levirate marriage. Such is the case in the mishna, when she was forbidden to the yavam as his wife’s sister the entire time that she was eligible for levirate marriage. Even though his wife died after the other yavam married this woman, because she was forbidden to him that entire time, she is forbidden to him forever. But in cases where she was eligible at some point during the first time she happened before the brothers for levirate marriage, such as in the scenario where the brother’s wife died prior to the time when his other brother married her, one could say that she would be permitted. In that case, since the prohibition had in the meantime been canceled and she was indeed rendered eligible for levirate marriage with him during the period of the first time she happened before him, one might think that she would now be permitted. It is for this reason that Rav teaches us that even in this scenario she would be forbidden to him forever.
The Gemara raises an objection: We learned this as well, as a later mishna (32a) states: In the case of two brothers who were married to two sisters, if one of them, i.e., one of the brothers, died and afterward the wife of the second brother died, then she, the surviving wife, is forbidden to him, the surviving brother, forever, since she was forbidden to him during the period she happened before him at one time.
The Gemara answers: One cannot learn the halakhic principle from that case. Lest you say that there she is forbidden forever because of the following argument: When she was forbidden to the brother, she was precluded from entering this household completely, i.e., from the entire obligation of levirate marriage. She received total exemption from the mitzva of levirate marriage because this obligation applied only to the one remaining brother, and she was forbidden to him at the time that she happened before him for levirate marriage. But here, however, in the case Rav is referring to, where she was not completely precluded from entering this household because she still required levirate marriage with another brother, one could say: Since she is eligible and permitted to this brother, who was married to the unrelated woman, she is eligible for this second brother following the death of his wife as well, in other words, she was not rendered completely exempt from the obligation of levirate marriage. Lest one make this argument, Rav teaches us that under any circumstances she who was forbidden at one time is forbidden forever.
זוהר
וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבֹא מִצְרָיְמָה, אָמַר רַבִּי אֶלְעָזָר כַּאֲשֶׁר הִקְרִיב כַּאֲשֶׁר קָרַב מִבְּעֵי לֵיהּ, מַאי כַּאֲשֶׁר הִקְרִיב אֶלָּא כְּדִכְתִיב (שמות י''ד) וּפַרְעֹה הִקְרִיב דְּאִיהוּ אִקְרִיב לְהוּ לְיִשְׂרָאֵל לְתִיּוּבְתָּא אוֹף הָכָא הִקְרִיב גַּרְמֵיהּ לְקֻדְשָׁא בְּרִיךְ הוּא כִּדְקָא יָאוּת, לָבֹא מִצְרָיְמָה לְאַשְׁגָּחָא בְּאִנּוּן דַּרְגִין וּלְאִתְרַחֲקָא מִנַּיְהוּ וּלְאִתְרַחֲקָא מֵעוֹבָדֵי מִצְרַיִם, אָמַר רַבִּי יְהוּדָה תָּא חֲזֵי כֵּיוָן (ס''א בְּגִין) דְּנָחַת אַבְרָהָם לְמִצְרַיִם בְּלָא רָשׁוּ אִשְׁתַּעְבִּידוּ בְּנוֹי בְּמִצְרַיִם אַרְבַּע מֵאָה שָׁנִים דְּהָא כְּתִיב וַיֵּרֶד אַבְרָם מִצְרַיְמָה וְלָא כְּתִיב רָד מִצְרַיִם וְאִצְטַעַר כָּל הַהוּא לֵילְיָא בְּגִנַּהּ דְּשָׂרָה, וַיֹּאמֶר אֶל שָׂרַי אִשְׁתּוֹ הִנֵה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ וְכִי עַד הַהִיא שַׁעְתָּא לָא הַוָּה יָדַע אַבְרָהָם דְּאִשָּׁה יְפַת מַרְאֶה הֲוָת, אֶלָּא הָא אוּקְמוּהָ דְּעַד הַהִיא שַׁעְתָּא לָא אִסְתַּכַּל בְּדִיּוּקָנָא דְּשָׂרָה בְּסַגִּיאוּת צְנִיעוּתָא דַּהֲוָת בֵּינֵיהוֹן וְכַד קָרִיב לְמִצְרַיִם אִתְגַלְיָא אִיהִי וְחָמָא בָּהּ, דּ''א בַּמֶּה יָדַע אֶלָּא עַל יָדָא דְּטוֹרַח אוֹרְחָא בַּר נַשׁ מִתְבַּזֶּה וְהִיא קַיְּמָא בְּשַׁפִּירוּ דִּילָהּ וְלָא אִשְׁתַּנֵּי, דּ''א הִנֵּה נָא יָדַעְתִּי דְּחָמָא עִמָּהּ שְׁכִינְתָּא וּבְגִין כָּךְ אִתְרַחַץ אַבְרָהָם וְאָמַר אֲחוֹתִי הִיא, וּמִלָּה דָּא אִסְתַּלַּק לִתְרֵי גְּוַנִּין, חַד כְּמַשְׁמָעוֹ, וְחַד כְּדִכְתִיב (משלי ז') אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ, וּכְתִיב אִמְרִי נָא אֲחוֹתִי אָתְּ וּכְתִיב (דברים ה') וְאַתְּ תְּדַבֵּר אֵלֵינוּ, לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ כְּלַפֵּי שְׁכִינָה אָמַר בַּעֲבוּרֵךְ יִיטַב לִי קֻדְשָׁא בְּרִיךְ הוּא, וְחָיְתָה נַפְשִׁי בִגְלָלֵךְ, בְּגִין דְּבְדָא יִסְתַּלַּק בַּר נַשׁ וְיִזְכֶּה לְאִסְתַּלַּק לְאוֹרְחָא דְּחַיֵּי:
"And Abram went down to Egypt to sojourn there" (Gen. 12:10). Why did he go down to Egypt? Because it looked like the garden of Hashem (Gan Eden). As it is written, "like the garden of Hashem, like the land of Egypt..." (Gen. 13:10). Because a river flows down on the right, as it is written, "The name of the first is Pishon; that is it which encompasses the whole land of Chavilah, where there is gold" (Gen. 2:11). So Abraham achieved knowledge and complete faith. Abraham then wanted to become familiar with all the grades that are attached below. And Egypt came from the right; from the aspect of the River of Pishon, which is the secret of Chochmah of the Right Column. Come and behold, famine only comes to the land when Mercy leaves Judgment. "And it came to pass, when he came (lit. 'caused to come') near to enter to Egypt..." (Gen. 12:11). Rabbi Elazar said that the verse says, "when he caused to come near," whereas it should have stated, 'When he came near.' Why does it say, "when he caused to come near?" This is similar to the verse, "And Pharaoh caused to come close..." (Shemot 14:10), that he brought Yisrael to come near to repentance. The same applies here, so "caused to come near" means he brought himself to come near to the Holy One, blessed be He, as should properly be. "To enter to Egypt,", to observe those grades, and keep his distance from them, as well as to keep his distance from the worshipers of Egypt.
Rabbi Yehuda said, Come and behold, Since he went down to Egypt without consent, his offspring were enslaved in Egypt for four hundred years. As it is written, "and Abram went down to Egypt. It does not say (that Hashem told him) 'Go down to Egypt!' Therefore, he was in misery all that night because of Sarah.
And he said to Sarah his wife, 'Behold now, I know that you are a fair woman to look upon'" (Gen. 12:11). Could it be that until then Abraham did not know that she was a "fair woman to look upon"? This has already been explained that until then he did not look upon the image of Sarah, because of their excessive modesty with each other. But when he "came near to enter to Egypt," she revealed herself, and he saw her.
Another explanation for why he knew is that most people are affected by the hardship of the journey, but Sarah remained beautiful and her appearance did not change. Another explanation of the words, "Behold, now I know..." is that Abraham saw the Shechinah accompanying Sarah. For this reason, Abraham felt confident and said, "She is my sister." The phrase, "my sister," has two meanings. The first is literal. The second is figurative, as in the verse, "Say to wisdom; You are my sister." (Mishlei 7:4). It also is written, "Say, I pray you, you are my sister" (Gen. 12:13). ('You' alludes here to the Shechinah). And it is also written, "speak you to us" (Devarim 5:24). In addressing the Shechinah, he said, "That it may be well with me for your sake," (for the sake of the Shechinah) and also "my soul shall live because of you," because, as a result of this, a person is elevated up to the path of life. "Say, I pray you, you are my sister..." Rabbi Yesa said, Abraham knew that all the Egyptians are lecherous. Since he knew this,
וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבֹא מִצְרַיְמָה. אָמַר רַבִּי אֶלְעָזָר, כַּאֲשֶׁר הִקְרִיב, הָיָה צָרִיךְ לוֹמַר כַּאֲשֶׁר קָרַב, וְלָמָּה אוֹמֵר כַּאֲשֶׁר הִקְרִיב, אֶלָּא כְּמוֹ שֶׁכָּתוּב, (שמות י''ד) וּפַרְעֹה הִקְרִיב, שֶׁהוּא הִקְרִיב אֶת יִשְׂרָאֵל לַעֲשׂוֹת תְּשׁוּבָה. אַף כָּאן הִקְרִיב, יוֹרֶה שֶׁהִקְרִיב אֶת עַצְמוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא כָּרָאוּי. לָבֹא מִצְרָיְמָה פֵּרוּשׁוֹ, לְהִסְתַּכֵּל בְּאֵלּוּ הַמַּדְרֵגוֹת, שֶׁבְּמִצְרַיִם וּלְהִתְרַחֵק מֵהֶן, וּלְהִתְרַחֵק מֵעוֹבְדֵי מִצְרַיִם. אָמַר רַבִּי יְהוּדָה בֹּא וּרְאֵה, מִשּׁוּם שֶׁיָרַד לְמִצְרַיִם בְּלִי רְשׁוּת, נִשְׁתַּעְבְּדוּ בָּנָיו בְּמִצְרַיִם אַרְבַּע מֵאוֹת שָׁנִים. שֶׁהֲרֵי כָּתוּב וַיֵּרֶד אַבְרָם מִצְרָיְמָה וְלֹא כָּתוּב שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רֵד מִצְרַיִם. וְעַל כֵן נִצְטָעֵר כָּל אוֹתוֹ הַלַּיְלָה בִּשְׁבִיל שָׁרָה. וַיֹּאמֶר אֶל שָׂרַי וְגוֹ' יְפַת מַרְאֶה אָתְּ. וְכִי עַד אָז, עוֹד לֹא יָדַע אַבְרָהָם שֶׁהִיא אִשָּׁה יְפַת מַרְאֶה, וּמֵשִׁיב, אֶלָּא שֶׁבֵּאֲרוּהָ, דְּעַד אָז לֹא הָיָה מִסְתַּכֵּל בְּצוּרָתָהּ שֶׁל שָׂרָה, מֵרוֹב הַצְנִיעוּת שֶׁהָיְתָה בֵּינֵיהֶם. וְכַאֲשֶׁר קָרַב לְמִצְרַיִם הִיא נִתְגַלְּתָה, וְרָאָה אוֹתָהּ. פֵּרוּשׁ אַחֵר לְפָרֵשׁ מֵאַיִן יָדַע עַד שֶׁאָמַר שֶׁאָמַר הִנֵּה נָא יָדַעְתִּי. כִּי עַל יְדֵי טוֹרַח הַדֶּרֶךְ הָאָדָם מִתְבַּזֶּה, וְעִם זֶה, הִיא עָמְדָה בְּיָפְיָהּ וְלֹא נִשְׁתַּנְּתָה. עַל כֵּן יָדַע אָז יוֹתֵר מִתָּמִיד שֶׁהִיא יְפַת מַרְאֶה. וּמִלָּה זוֹ אֲחוֹתִי הִיא, מִתְבָּאֶרֶת בִּשְׁנֵי פָּנִים, אֶחָד כְּמַשְׁמָעוֹ, דְּהַיְנוּ אֲחוֹתִי. וְאֶחָד כְּמוֹ שֶׁכָּתוּב, (משלי ז') אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ. וְכָתוּב כָּאן אִמְרִי נָא אֲחוֹתִי אָתְּ, וְהַמִּלָּה אָתְּ פֵּרוּשׁוֹ הַשְּׁכִינָה, וְכֵן כָּתוּב (דברים ה') וְאַתְּ תְּדַבֵּר אֵלֵינוּ, שֶׁגַּם שָׁם פֵּרוּשׁוֹ הַשְּׁכִינָה. לְמַעַן יִיטַב לִי בַּעֲבוּרֵךְ אָמַר כְּלַפֵּי הַשְּׁכִינָה, וְכֵן וְחָיְתָה נַפְשִׁי בִגְלָלֵךְ, מִשּׁוּם שֶׁבָּזֶה מִתְעַלֶּה הָאָדָם בְּדֶרֶךְ הַחַיִּים.
הלכה פסוקה
א. כָּל אָדָם חַיָּב לִתֵּן צְדָקָה אֲפִילוּ עָנִי הַמִתְפַּרְנֵס מִן הַצְדָקָה חַיָּיב לִיתֵּן מִמַּה שֶׁיִתְּנוּ לוֹ וּמִי שֶׁנּוֹתֵן פָּחוּת מִמַּה שֶׁרָאוּי (לוֹ) לִיתֵּן ב''ד כּוֹפִין אוֹתוֹ וּמַכִּין אוֹתוֹ מַכּוֹת מַרְדּוּת עַד שֶׁיִּתֵּן מַה שֶּׁאֲמָדוּהוּ לִיתֵּן וְיוֹרְדִים לִנְכָסָיו בְּפָנָיו וְלוֹקְחִין מִמֶּנּוּ מַה שֶׁרָאוּי לוֹ לִיתֵּן:
ב. מְמַשְׁכְּנִים עַל הַצְדָקָה אֲפִילוּ בְּעֶרֶב שַׁבָּת:
ג. יְתוֹמִים אֵין פּוֹסְקִין עֲלֵיהֶם צְדָקָה אֲפִילוּ לְפִדְיוֹן שְׁבוּיִים אֲפִילוּ יֵשׁ לָהֶם מָמוֹן הַרְבֵּה אֶלָא אִם כֵּן פּוֹסְקִים עֲלֵיהֶם לִכְבוֹדָם כְּדֵי שֶׁיֵּצֵא לָהֶם שֵׁם:
ד. גַּבָּאֵי צְדָקָה אֵין מְקַבְּלִים מֵהַנָּשִׁים וּמֵהָעֲבָדִים וּמֵהַתִּינוֹקוֹת אֶלָּא דָבָר מוּעָט אֲבָל לֹא דָבָר גָּדוֹל שֶׁחֶזְקָתוֹ גָזוּל אוֹ גָנוּב מִשֶּׁל אֲחֵרִים וְכַמָּה הוּא דָבָר מוּעָט הַכֹּל לְפִי עוֹשֶׁר הַבְּעָלִים וַעֲנִיּוּתָם וְהַנֵּי מִילֵי בִסְתָמָא אֲבָל אִם הַבַּעַל מוֹחֶה אֲפִילוּ כָּל שֶׁהוּא אָסוּר לְקַבֵּל מֵהֶם:
Gabbaïm,3The term Gabbai (pl. Gabbaïm) means “collector,” but since the collector was usually also the “charities manager,” the same word is used for both. in collecting charity, should accept only small values from women, slaves, or children, because in case of valuables we fear they were obtained by theft or robbery. As to what is to be considered of small value, that depends upon the wealth or poverty of the master. This applies to cases in general; but where the master objects, Gabbaïm are forbidden to receive anything from them.
מוסר
שָׁנוּ בְּתַלְמוּד יְרוּשַׁלְמִי מִי שֶׁסָּרַח עַל חֲבֵירוֹ תְּחִלָה וְהָלַךְ וּבִקֵּשׁ מִמֶּנּוּ מְחִילָה פַּעַם רִאשׁוֹנָה וּשְׁנִיָה וְלֹא קִבֵּל מִמֶּנּוּ יַעֲשֶׂה שׁוּרוֹת שֶׁל בְנֵי אָדָם וִיפַיְיסֶנוּ בִפְנֵיהֶם הֲדָא הוּא דְאָמַר (איוב לג) יָשׁוֹר עַל אֲנָשִׁים וַיֹאמֶר חָטָאתִי לִפְלוֹנִי וַהֲרֵי נִחָמְתִּי וְאִם עָשָׂה כֵּן פָּדָה נַפְשׁוֹ מִמָּוֶת דִּכְתִיב בַּתְרֵיהּ (שם) פָּדָה נַפְשׁוֹ מֵעֲבוֹר בַּשָּׁחַת. אָמַר רִבִּי יוֹסִי הֲדָא דְאַמְרֵי בְּאוֹתוֹ שֶׁלֹא הוֹצִיא שֵׁם רָע עַל חֲבֵירוֹ אֲבָל הוֹצִיא שֵׁם רָע אֵין לוֹ מְחִילָה עוֹלָמִית. צִיעֵר אָדָם כְּאִלוּ צִיעֵר עוֹלָם מָלֵא שֶׁכָּל מַה שֶׁבָּעוֹלָם יֵשׁ בָּאָדָם. רָקַק בְּפָנָיו וְלֹא הִגִיעַ בוֹ הָרוֹק פָּטוּר מִדִּינֵי אָדָם וְחַיָּיב בְּדִינֵי שָׁמַיִם אֲפִילוּ צִיעֵר כָּל שֶׁהוּא עַל כָּל צַעַר וְצַעַר שֶׁהוּא מְצַעֵר אֶת חֲבֵירוֹ יֵעָנֵשׁ בִידֵי שָׁמַיִם שֶׁנֶּאֱמַר (קהלת יב) כִּי עַל כָּל אֵלֶה יְבִיאֲךָ הָאֱלֹהִים בְּמִשְׁפָּט עַל כָּל נֶעְלָם. רַבּוֹתֵינוּ דָרְשׁוּ מָאי עַל כָּל נֶעֱלָם. זֶה הַהוֹרֵג כִּינָה בִּפְנֵי חֲבֵירוֹ וְנִמְאַס בָּהּ וְיֵשׁ אוֹמְרִים זֶה הָרוֹקֵק וְלָכֵן כָּל יִרְאֵי ה' הַצַדִיקִים אֲשֶׁר אֵין הַקָדוֹשׁ בָּרוּךְ הוּא מֵבִיא תַּקָּלָה עַל יָדָם יִהְיוּ נִזְהָרִים לִמְחוֹל מִיַד לְהוֹרֵג כִּינָה אוֹ רוֹקֵק אוֹ עוֹשֶׂה כָּל דְבַר מָאוּס שֶׁלֹא יִהְיֶה נִכְשַׁל עַל יָדָם: