תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
יב (ז) וַיֵּרָ֤א יְהֹוָה֙ אֶל־אַבְרָ֔ם וַיֹּ֕אמֶר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ לַיהֹוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו׃
וְאִתְגְּלִי יְיָ לְאַבְרָם וַאֲמַר לִבְנָךְ אֶתֵּן יָת אַרְעָא הָדָא וּבְנָא תַמָּן מִדְבְּחָא קֳדָם יְיָ דְּאִתְגְּלִי לֵיהּ:
(ח) וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־אֵ֖ל וַיֵּ֣ט אׇהֳלֹ֑ה בֵּֽית־אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־שָׁ֤ם מִזְבֵּ֙חַ֙ לַֽיהֹוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהֹוָֽה׃
וְאִסְתַּלַּק מִתַּמָּן לְטוּרָא מִמַּדְנַח לְבֵית אֵל וּפְרַס מַשְׁכְּנֵיהּ בֵּית אֵל מִמַּעַרְבָא וְעַי מִמָּדִינְחָא וּבְנָא תַמָּן מִדְבְּחָא קֳדָם יְיָ וְצַלִּי בִּשְׁמָא דַיְיָ:
(ט) וַיִּסַּ֣ע אַבְרָ֔ם הָל֥וֹךְ וְנָס֖וֹעַ הַנֶּֽגְבָּה׃ {פ}
וּנְטַל אַבְרָם אָזֵל וְנָטֵל לְדָרוֹמָא:
(י) וַיְהִ֥י רָעָ֖ב בָּאָ֑רֶץ וַיֵּ֨רֶד אַבְרָ֤ם מִצְרַ֙יְמָה֙ לָג֣וּר שָׁ֔ם כִּֽי־כָבֵ֥ד הָרָעָ֖ב בָּאָֽרֶץ׃
וַהֲוָה כַפְנָא בְּאַרְעָא וּנְחַת אַבְרָם לְמִצְרַיִם לְאִתּוֹתָבָא תַמָּן אֲרֵי תַקִּיף כַּפְנָא בְּאַרְעָא:
12 (7) And the Lord appeared to Avram, and said, To thy seed will I give this land: and there he built an altar to the Lord, who had appeared to him.
(8) And he removed from there to a mountain on the east of Bet-el, and pitched his tent, having Bet-el on the west, and ῾Ay on the east: and there he built an altar to the Lord, and called upon the name of the Lord.
(9) And Avram journeyed, going on still toward the Negev.
(10) And there was famine in the land: and Avram went down to Miżrayim to sojourn there; for the famine was severe in the land.
נביאים
מא (ב) מִ֤י הֵעִיר֙ מִמִּזְרָ֔ח צֶ֖דֶק יִקְרָאֵ֣הוּ לְרַגְל֑וֹ יִתֵּ֨ן לְפָנָ֤יו גּוֹיִם֙ וּמְלָכִ֣ים יַ֔רְדְּ יִתֵּ֤ן כֶּֽעָפָר֙ חַרְבּ֔וֹ כְּקַ֥שׁ נִדָּ֖ף קַשְׁתּֽוֹ׃
מַן אַיְתֵי בִגְלַאי מִמַדִינְחָא אַבְרָהָם בְּחִיר צַדִיקַיָא בִּקְשׁוֹט קַרְבֵהּ לְאַתְרֵהּ מְסַר קֳדָמוֹהִי עַמְמִין וּמַלְכִין תַּקִיפִין תְּבַר רְמָא כְּעַפְרָא קָטוֹלִין קֳדָם חַרְבֵּהּ כְּקַשָׁא רְדוֹפִין קֳדָם קַשְׁתֵּהּ:
(ג) יִרְדְּפֵ֖ם יַעֲב֣וֹר שָׁל֑וֹם אֹ֥רַח בְּרַגְלָ֖יו לֹ֥א יָבֽוֹא׃
רְדָפִינוּן עֲדָא שְׁלָם חַיָלַת אוֹרַח בְּרִגְלוֹהִי לָא עֲלָת:
(ד) מִֽי־פָעַ֣ל וְעָשָׂ֔ה קֹרֵ֥א הַדֹּר֖וֹת מֵרֹ֑אשׁ אֲנִ֤י יְהֹוָה֙ רִאשׁ֔וֹן וְאֶת־אַחֲרֹנִ֖ים אֲנִי־הֽוּא׃
מַן אֲמַר אִלֵין קַיָם אֲמַר וַעֲבִיד וְסִדַר דָרַיָא מִלְקָדְמִין אֲנָא יְיָ בָּרֵית עַלְמָא מִבְּרֵאשִׁית אַף עַלְמֵי עָלְמַיָא דִילִי אִינוּן בַּר מִנִי לֵית אֱלָהָא:
(ה) רָא֤וּ אִיִּים֙ וְיִרָ֔אוּ קְצ֥וֹת הָאָ֖רֶץ יֶחֱרָ֑דוּ קָרְב֖וּ וַיֶּאֱתָיֽוּן׃
חֲזוֹ נַגְוָתָא וִידַחֲלוּן דְבִסְיָפֵי אַרְעָא יְזוּעוּן יִתְקַרְבוּן וְיֵיתוּן:
41 (2) Who raised up one from the east whom righteousness met wherever he set his foot, gave the nations before him, and made him rule over his kings; his sword makes them as dust, his bow as driven stubble.
(3) That he pursued them, and passed on safely; even by a path that his feet have not trodden.
(4) Who has wrought and done it? He who calls the generations from the beginning; I the Lord, the first; and with the last, I am he.
(5) The isles saw it, and feared; the ends of the earth trembled; they drew near, and came.
כתובים
ג (ד) וּמְצָא־חֵ֥ן וְשֵֽׂכֶל־ט֑וֹב בְּעֵינֵ֖י אֱלֹהִ֣ים וְאָדָֽם׃
וְתַשְׁכַּח חִסְדָא וְשִׂכְלָא וְטִיבוּתָא קֳדָם אֱלָהָא וְקָדָם בְּנֵי אֱנָשָׁא:
(ה) בְּטַ֣ח אֶל־יְ֭הֹוָה בְּכׇל־לִבֶּ֑ךָ וְאֶל־בִּ֥֝ינָתְךָ֗ אַל־תִּשָּׁעֵֽן׃
סְבִיר בֵּאלָהָא מִן כֻּלֵי לִבָּךְ וְעַל בְּיוּנְתָּא דְלִבָּךְ לָא תִסְתְּמִיךְ:
(ו) בְּכׇל־דְּרָכֶ֥יךָ דָעֵ֑הוּ וְ֝ה֗וּא יְיַשֵּׁ֥ר אֹֽרְחֹתֶֽיךָ׃
בְּכָל אָרְחָתָךְ דְעֵהוּ וְהוּא יְתָרֵץ שְׁבִילָךְ:
(ז) אַל־תְּהִ֣י חָכָ֣ם בְּעֵינֶ֑יךָ יְרָ֥א אֶת־יְ֝הֹוָ֗ה וְס֣וּר מֵרָֽע׃
לָא תְהֵי חַכִּים בְּאַפָּךְ דְחֵיל מִן אֱלָהָא וּסְטָא מִן בִּישְׁתָא:
3 (4) so shalt thou find grace and good understanding in the sight of God and man.
(5) Trust in the Lord with all thy heart; and do not lean upon thy own understanding.
(6) In all thy ways acknowledge him, and he shall direct thy paths.
(7) Be not wise in thy own eyes: fear the Lord, and depart from evil.
משנה
א. כִּירָה שֶׁהִסִּיקוּהָ בְקַשׁ וּבִגְבָבָא, נוֹתְנִים עָלֶיהָ תַּבְשִׁיל. בְּגֶפֶת וּבְעֵצִים, לֹא יִתֵּן עַד שֶׁיִּגְרֹף, אוֹ עַד שֶׁיִּתֵּן אֶת הָאֵפֶר. בֵּית שַׁמַּאי אוֹמְרִים, חַמִּין אֲבָל לֹא תַבְשִׁיל. וּבֵית הִלֵּל אוֹמְרִים, חַמִּין וְתַבְשִׁיל. בֵּית שַׁמַּאי אוֹמְרִים, נוֹטְלִין אֲבָל לֹא מַחֲזִירִין. וּבֵית הִלֵּל אוֹמְרִים, אַף מַחֲזִירִין:
ב. תַּנּוּר שֶׁהִסִּיקוּהוּ בְקַשׁ וּבַגְּבָבָא, לֹא יִתֵּן בֵּין מִתּוֹכוֹ בֵּין מֵעַל גַּבָּיו. כֻּפָּח שֶׁהִסִּיקוּהוּ בְקַשׁ וּבִגְבָבָא, הֲרֵי זֶה כְכִירַיִם, בְּגֶפֶת וּבְעֵצִים, הֲרֵי הוּא כְתַנּוּר:
ג. אֵין נוֹתְנִין בֵּיצָה בְצַד הַמֵּחַם בִּשְׁבִיל שֶׁתִּתְגַּלְגֵּל. וְלֹא יַפְקִיעֶנָּה בְסוּדָרִין. וְרַבִּי יוֹסֵי מַתִּיר. וְלֹא יַטְמִינֶנָּה בְחֹל וּבַאֲבַק דְּרָכִים בִּשְׁבִיל שֶׁתִּצָּלֶה:
ד. מַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טְבֶרְיָא וְהֵבִיאוּ סִלּוֹן שֶׁל צוֹנֵן לְתוֹךְ אַמָּה שֶׁל חַמִּין. אָמְרוּ לָהֶן חֲכָמִים, אִם בְּשַׁבָּת, כְּחַמִּין שֶׁהוּחַמּוּ בְשַׁבָּת, אֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָּה; בְּיוֹם טוֹב, כְּחַמִּין שֶׁהוּחַמּוּ בְיוֹם טוֹב, אֲסוּרִין בִּרְחִיצָה וּמֻתָּרִין בִּשְׁתִיָּה. מוּלְיָאר הַגָּרוּף, שׁוֹתִין הֵימֶנּוּ בְשַׁבָּת. אַנְטִיכִי, אַף עַל פִּי שֶׁגְּרוּפָה, אֵין שׁוֹתִין מִמֶּנָּה:
ה. הַמֵּחַם שֶׁפִּנָּהוּ, לֹא יִתֵּן לְתוֹכוֹ צוֹנֵן בִּשְׁבִיל שֶׁיֵּחַמּוּ, אֲבָל נוֹתֵן הוּא לְתוֹכוֹ אוֹ לְתוֹךְ הַכּוֹס כְּדֵי לְהַפְשִׁירָן. הָאִלְפָּס וְהַקְּדֵרָה שֶׁהֶעֱבִירָן מְרֻתָּחִין, לֹא יִתֵּן לְתוֹכָן תְּבָלִין, אֲבָל נוֹתֵן הוּא לְתוֹךְ הַקְּעָרָה אוֹ לְתוֹךְ הַתַּמְחוּי. רַבִּי יְהוּדָה אוֹמֵר, לַכֹּל הוּא נוֹתֵן, חוּץ מִדָּבָר שֶׁיֶּשׁ בּוֹ חֹמֶץ וְצִיר:
ו. אֵין נוֹתְנִין כְּלִי תַּחַת הַנֵּר לְקַבֵּל בּוֹ אֶת הַשֶּׁמֶן. וְאִם נוֹתְנוֹ מִבְּעוֹד יוֹם, מֻתָּר. וְאֵין נֵאוֹתִין מִמֶּנּוּ, לְפִי שֶׁאֵינוֹ מִן הַמּוּכָן. מְטַלְטְלִין נֵר חָדָשׁ, אֲבָל לֹא יָשָׁן. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הַנֵּרוֹת מְטַלְטְלִין, חוּץ מִן הַנֵּר הַדּוֹלֵק בְּשַׁבָּת. נוֹתְנִין כְּלִי תַחַת הַנֵּר לְקַבֵּל נִיצוֹצוֹת. וְלֹא יִתֵּן לְתוֹכוֹ מַיִם, מִפְּנֵי שֶׁהוּא מְכַבֶּה:
1. With regard to a stove that was lit on Shabbat eve with straw or with rakings, scraps collected from the field, one may place a pot of cooked food atop it on Shabbat. The fire in this stove was certainly extinguished while it was still day, as both straw and rakings are materials that burn quickly. However, if the stove was lit with pomace, pulp that remains from sesame seeds, olives, and the like after the oil is squeezed from them, and if it was lit with wood, one may not place a pot atop it on Shabbat until he sweeps the coals from the stove while it is still day or until he places ashes on the coals, so that the fire will not ignite on Shabbat. Beit Shammai say: Even after one has swept away the coals, it is only permitted to place hot water on it, as it is sufficiently hot and does not require additional cooking, but not cooked food. Since, in general, one prefers that food will cook more, there is concern lest he come to ignite the fire by stoking the coals. And Beit Hillel say: Both hot water and cooked food may be placed. Beit Shammai say: One may remove a pot from the stove on Shabbat but may not return it. And Beit Hillel say: One may even return it.
2. The halakhot that were stated with regard to a stove were specific to a stove’s unique structure and the manner in which it retains heat. However, with regard to other baking apparatuses, i.e., an oven or a kupaḥ, there are different rules. The mishna delineates: An oven that they lit even with straw or rakings, one may neither place a pot inside it nor atop it on Shabbat. Whereas a kupaḥ that was lit with straw or rakings, its legal status is like that of a stove, and one is permitted to place a pot atop it on Shabbat. If it were lit with pomace or with wood, its legal status is like that of an oven and it is prohibited to place a pot atop it on Shabbat.
3. In addition to the halakhot that deal with cooking on the fire on Shabbat, several related halakhot are discussed. The mishna says: One may not place a raw egg next to an urn full of hot water so that it will roast slightly. And one may not even wrap it in cloths, i.e., one may not heat the egg inside cloths that were heated in the sun. And Rabbi Yosei permits doing so in that case. And, similarly, one may not insulate it in sand or in road dust that was heated in the sun so that it will roast. Although there is no actual cooking with fire here, it is similar to cooking and the Sages issued a decree to prohibit doing so.
4. The mishna relates a story about the people of the city of Tiberias, and they ran a cold-water pipe [silon] through a canal of hot water from the Tiberias hot springs. They thought that by doing so, they could heat the cold potable water on Shabbat. The Rabbis said to them: If the water passed through on Shabbat, its legal status is like that of hot water that was heated on Shabbat, and the water is prohibited both for bathing and for drinking. And if the water passed through on a Festival, then it is prohibited for bathing but permitted for drinking. On Festivals, one is even permitted to boil water on actual fire for the purposes of eating and drinking. In this mishna, the Sages discuss two vessels used for heating water. With regard to a mulyar, a bronze vessel into which coals are placed in an outer compartment and water is placed into an adjacent inner compartment, whose coals were swept, one may drink from it on Shabbat. With regard to an antikhi, which is a vessel with a different configuration, even if its coals were swept, one may not drink from it on Shabbat.
5. The Sages added to the laws of leaving food on a source of heat and cooking food on Shabbat: An urn that was emptied of its hot water on Shabbat, one may not place cold water into it so that the cold water will be heated. However, one may place cold water into an urn or into a cup that were emptied of their hot water in order to warm it but not in order to heat it. In continuation of the discussion of vessels where the prohibition of cooking applies even though the vessels are not actually on the fire itself, the mishna establishes: A stew pot [ilpas] and a pot that were removed from the fire while they were still boiling, even if they were removed before Shabbat, one may not place spices into them on Shabbat itself. Even though the pot is not actually standing on the fire, the spices are still cooked in it because the pot is a primary vessel, i.e., a vessel whose contents were cooked on the fire. However, one may place the spices into a bowl or into a tureen [tamḥui], which is a large bowl into which people pour the contents a stew pot or a pot. Bowls and tureens are both secondary vessels and food placed into them does not get cooked. Rabbi Yehuda says: One may place spices into anything on Shabbat except for a vessel that has in it something containing vinegar or brine of salted fish.
6. From a discussion of the halakhot of insulation and preparation for Shabbat followed by a brief tangent dealing with the prohibited labor of cooking on Shabbat, the mishna proceeds to briefly discuss prohibitions relating to set-aside [muktze] items in terms of Shabbat lamps. One may not place a vessel beneath the oil lamp, the vessel containing the oil and the wick, on Shabbat in order to receive the oil that drips from the wick. And if one placed the vessel on Friday while it was still day, it is permitted. However, in any case, one may not make use of the oil on Shabbat because it is not from the oil prepared from Shabbat eve for use on Shabbat. The oil in the lamp was already set aside and designated solely for the purpose of lighting the lamp. The dispute in this mishna seems to be a local one; however, it is the key to several halakhot in the area of the prohibition of set-aside [muktze]. One may move a new oil lamp on Shabbat but not an old one that was already used. A lamp that was used is covered with soot and unsuitable for use. It is therefore considered set aside from use due to its disgusting nature. Rabbi Shimon says: All oil lamps may be moved on Shabbat except for an oil lamp that is burning on Shabbat, due to the concern that it might be extinguished. One may place a vessel beneath the oil lamp in order to receive burning sparks of oil that fall from the lamp so that they will not cause a fire. And he may not place water into the vessel because he thereby extinguishes the sparks. When a pot is removed from the fire on Shabbat eve it may be insulated in materials that preserve its heat, but not in materials that increase its heat. Raising the temperature of a pot is tantamount to cooking.
גמרא
רִבִּי זֵירָא הֲוָא קָא מִשְׁתַּמִּיט מִדְּרַב יְהוּדָה דְבָעִי לְמִיסַק לְאַרְעָא דְיִשְׂרָאֵל דְּאָמַר רַב יְהוּדָה כָּל הָעוֹלֶה מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל עוֹבֵר בַּעֲשֵׂה שֶׁנֶּאֱמַר בָּבֶלָה יוּבָאוּ וְשָׁמָה יִהְיוּ. אָמַר אֵיזִיל וְאֶשְׁמַע מִנֵּיהּ מִלְתָא וְאִיתִי וְאֶסַּק אָזַל אַשְׁכְּחֵיהּ דְּקָאִי בֵּי בָאנֵי וְקָאָמַר לֵיהּ לְשַׁמְעֵיהּ הָבִיאוּ לִי נֶתֶר הָבִיאוּ לִי מַסְרֵק פִּתְחוּ פּוּמַיְיכוּ וְאַפִּיקוּ הַבְלָא וְאִשְׁתוּ מִמַּיָּא דְבֵי בָאנֵי אָמַר אִלְמָלֵא לֹא בָאתִי אֶלָּא לִשְׁמוֹעַ דָּבָר זֶה דַּי. בִּשְׁלָמָא הָבִיאוּ נֶתֶר וְהָבִיאוּ מַסְרֵק קָא מַשְׁמַע לָן דְּבָרִים שֶׁל חוֹל מֻתָּר לְאוֹמְרָם בִּלְשׁוֹן הַקּדֶשׁ. פִּתְחוּ פּוּמַיְיכוּ וְאַפִּיקוּ הַבְלָא נַמֵּי כְּדִשְׁמוּאֵל דְאָמַר שְׁמוּאֵל הַבְלָא מַפִּיק הַבְלָא אֶלָּא אִשְׁתוּ מַיָּא דְבֵי בָאנֵי מַאי מַעְלְיוּתָא דְּתַנְיָא אָכַל וְלֹא שָׁתָה אֲכִילָתוֹ דַם וְזֶהוּ תְּחִלַּת חוֹלֵי מֵעַיִם אָכַל וְלֹא הָלַךְ אַרְבַּע אַמּוֹת אֲכִילָתוֹ מַרְקֶבֶת וְזֶהוּ תְּחִלַּת רֵיחַ רַע. הַנִּצְרַךְ לִנְקָבָיו וְאָכַל דּוֹמֶה לְתַנּוּר שֶׁהִסִּיקוּהוּ עַל גַבֵּי אַפְרוֹ וְזֶהוּ תְּחִלַּת רֵיחַ זוּהֲמָא. רָחַץ בְּחַמִּין וְלֹא שָׁתָה מֵהֶן דּוֹמֶה לְתַנּוּר שֶׁהִסִּיקוּהוּ מִבַּחוּץ וְלֹא הִסִּיקוּהוּ מִבִּפְנִים. רָחַץ בְּחַמִּין וְלֹא נִשְׁתַּטֵּף בְצוֹנֵן דּוֹמֶה לְבַרְזֶל שֶׁהִכְנִיסוּהוּ לָאוּר וְלֹא הִכְנִיסוּהוּ לְצוֹנֵן. רָחַץ וְלֹא סָךְ דּוֹמֶה לְמַיִם עַל גַבֵּי חָבִית:
Speaking of bathing and its halakhot, the Gemara relates: Rabbi Zeira was avoiding being seen by his teacher, Rav Yehuda, as Rabbi Zeira sought to ascend to Eretz Yisrael and his teacher disapproved. As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive commandment, as it is stated: “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was by divine decree, permission to leave Babylonia for Eretz Yisrael could only be granted by God. Rabbi Zeira did not want to discuss his desire to emigrate with Rav Yehuda, so that he would not be forced to explicitly disobey him. Nevertheless, he said: I will go and hear something from him and then I will leave. He went and found Rav Yehuda standing in the bathhouse and telling his servant: Bring me natron [neter] with which to wash, bring me a comb, open your mouths and let out air, and drink from the water of the bathhouse. Rabbi Zeira said: If I had come only to hear this matter from Rav Yehuda, it would suffice for me.
The Gemara analyzes the lessons learned from this story. Granted, when Rav Yehuda said: Bring me natron, bring me a comb, he was teaching us that mundane matters are permitted to be spoken in the bathhouse, even in the sacred language. When he said: Open your mouths and let out air, that too is in accordance with that which Shmuel said, as Shmuel said: Heat produces heat. The hot air that one inhales causes him to sweat more quickly. However, drink the water of the bathhouse, what benefit is there in doing that? The Gemara answers: As it was taught in a baraita: One who ate and did not drink at all, what he ate becomes blood and that causes the onset of intestinal disease. One who ate and did not walk four cubits after eating, what he ate rots and that causes the onset of bad breath. One who needs to defecate and ate is similar to an oven that was lit on top of its ashes. When ashes from a previous fire are not swept out, and new logs are placed on top of the old ones, it inhibits the burning and dirties the oven, and that causes the onset of odor of the filth of perspiration in a person. As far as our matter is concerned, the baraita teaches: One who bathed in hot water and did not drink from it is like an oven that was lit from the outside and not lit from the inside. The lighting is ineffective and the oven does not heat properly. Rav Yehuda told his servants to drink the hot water while bathing so that they would be heated from the inside and the outside. The baraita continues: One who bathed in hot water and did not rinse afterward with cold water is like iron that was placed in the fire and not placed afterward in cold water, which leaves the iron soft. And one who bathed and did not smear himself with oil afterward is like water that was poured on top of a barrel, and not into it. The water spills outside the barrel.
זוהר
וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֵּר אֵלָיו יְיָ, אָמַר רַבִּי אֶלְעָזָר תָּא חֲזֵי דְּהָא לָא כְּתִיב וַיֵּצֵא אַבְרָם כַּאֲשֶׁר דִּבֵּר אֵלָיו יְיָ אֶלָּא וַיֵּלֶךְ כְּמָה דְּאַתְּ אָמַר לֶךְ לְךָ דְּהָא יְצִיאָה בְּקַדְּמִיתָא עֲבָדוּ דִּכְתִיב וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִים לָלֶכֶת אַרְצָה כְּנַעַן וְהַשְׁתָּא כְּתִיב וַיֵּלֶךְ וְלָא כְּתִיב וַיֵּצֵא, כַּאֲשֶׁר דִּבֵּר אֵלָיו אֵלָיו יְיָ דְּאַבְטַח לֵיהּ בְּכֻלְּהוּ הַבְטָחוֹת, וַיֵּלֶךְ אִתּוֹ לוֹט דְּאִתְחַבַּר עִמֵּיהּ בְּגִין לְמֵילַף מֵעוֹבָדוֹי וְעִם כָּל דָּא לָא אוֹלִיף כֻּלֵּי הַאי, אָמַר רַבִּי אֶלְעָזָר זַכָּאִין אִנּוּן צַדִּיקַיָּא דְּאוֹלָפֵי אָרְחוֹי דְּקֻדְשָׁא בְּרִיךְ הוּא בְּגִין לְמֵיהַךְ בְּהוּ וּלְדַחֲלָא מִנֵּיהּ מֵהַהוּא יוֹמָא דְּדִינָא דְּזַמִּין בַּר נַשׁ לְמֵיהַב דִּינָא וְחוּשְׁבְּנָא לְקֻדְשָׁא בְּרִיךְ הוּא, פָּתַח וְאָמַר (שם) בְּיַד כָּל אָדָם יַחְתּוֹם לָדַעַת כָּל אַנְשֵׁי מַעֲשֵׂהוּ הַאי קְרָא אוֹקְמוּהָ, אֲבָל תָּא חֲזֵי בְּהַהוּא יוֹמָא דְּאַשְׁלִימוּ יוֹמוֹי דְּבַר נַשׁ לַאֲפָקָא מֵעָלְמָא הַהוּא יוֹמָא דְּגוּפָא אִתְבָּר וְנַפְשָׁא בָּעְיָא לְאִתְפַּרָשָׁא מִנֵּיהּ כְּדֵין אִתְיְהִיב רְשׁוּ לְבַר נַשׁ לְמֶחֱמֵי מַה דְּלָא הֲוָה לֵיהּ רָשׁוּ לְמֶחֱמֵי בְּזִמְנָא דְּגוּפָא שָׁלְטָא וְקָאִים עַל בּוּרְיֵהּ וּכְדֵין קַיְּמֵי עֲלֵיהּ תְּלָת שְׁלִיחָן וְחָשְׁבֵי יוֹמוֹי וְחוֹבוֹי וְכָל מַה דַּעֲבַד בְּהַאי עָלְמָא וְהוּא אוֹדֵי עַל כֹּלָּא בְּפוּמֵיהּ וּלְבָתַר הוּא חָתִים עֲלֵיהּ בִּידֵיהּ הֲדָא הוּא דִּכְתִיב בְּיַד כָּל אָדָם יַחְתּוֹם וּבְיָדֵיהּ כֻּלְּהוּ חֲתִימִין לְמֵידָן לֵיהּ בְּהַהוּא (ד''א בְּהַאי) עָלְמָא עַל קַדְּמָאֵי וְעַל בַּתְרָאֵי עַל חַדְתֵּי וְעַל עַתִּיקֵי לָא אִתְנַשִּׁי חַד מִנַּיְהוּ הֲדָא הוּא דִּכְתִיב לָדַעַת כָּל אַנְשֵׁי מַעֲשֵׂהוּ וְכָל אִנּוּן עוֹבָדִין דְּעָבַד בְּהַאי עָלְמָא בְּגוּפָא וְרוּחָא הָכִי נַמֵי יָהִיב חוּשְׁבָּנָא בְּגוּפָא וְרוּחָא עַד לָא יִפּוֹק מֵעָלְמָא, תָּא חֲזֵי כַּמָּה דְּחַיָּבַיָּא אִקְּשֵׁי קְדָל בְּהַאי עָלְמָא הָכִי נַמֵּי אֲפִלּוּ בְּשַׁעְתָּא דְּבָעֵי לְנַפְקָא מֵהַאי עָלְמָא אִקְּשֵׁי קְדָל, בְּגִין כָּךְ זַכָּאָה הוּא בַּר נַשׁ דְּיָלִיף בְּהַאי עָלְמָא אָרְחוֹי דְּקֻדְשָׁא בְּרִיךְ הוּא בְּגִין לְמֵיהַךְ בְּהוּ:
Rabbi Elazar said, Come and behold, It is not written, "So Abram left, as Hashem had spoken to him," but rather that Abram "departed (lit. 'went') (Heb. וַיֵּלֶךָ)," as it is written, "Get you out" (Heb. לֶךְ לְךָ). This is so written because they had already left, as it is written, "and they went out with them from Ur of the Chaldeans to go to the land of Canaan." Therefore, it is written, "departed" rather than "left."
"As Hashem had spoken to him..." - according to all the promises He gave him. The words, "and Lot went with him," mean that Lot accompanied Abraham to learn from his behavior. Even so, Lot did not learn much. Rabbi Elazar said, Happy are the righteous who study the ways of the Holy One, blessed be He, in order to follow them and be in awe of Him, in awe of that day of judgment when man will have to account for his deeds before the Holy one, blessed be He.
He opened the discussion, saying, "He seals up the hand of every man; that all men whom He has made may know His work." (Iyov 37:7). This passage has already been explained. But
come and behold, When the days of man are over and he is about to leave this world, on that day when the body is broken and the soul has to leave it, then that person is permitted to see what he has not been able to see when the body was in control, and he understands things completely.
Three messengers stand over him and take an account of his days and his sins and all that he has done in this world. And he openly admits everything, and after that he signs it with his hand. As it is written, "He seals up the hand of every man...". And all (both deeds and sins) are signed with his hand, so a man can be judged for all of his actions in this world, the early and the recent, the old and the new - not even one of them is forgotten. Therefore, it is written, "that all men whom He has made may know His work." Just as all of the actions he committed in this world were together in body and in spirit, so he must account for them together in body and spirit, before he leaves this world.
Come and behold, just as the sinners are stiff-necked in this world, so are they stiff-necked when they are about to leave this world. Therefore, blessed is that person who studies the ways of the Holy One, blessed be He, while in this world, so that he may follow them. But the wicked person, even though he sees these righteous people, stiffens his neck and refuses to learn from them. This is why the righteous man must hold on to him and not let go, even though the wicked person "stiffens his neck." The righteous man should hold him tight by the hand and not leave him alone, because if he lets him go, the wicked person will go and destroy the world.
וַיֵּלֱךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו ה'. אָמַר רַבִּי אֶלְעָזָר בֹּא וּרְאֵה. כִּי לֹא כָּתוּב וַיֵּצֵא אַבְרָם כַּאֲשֶׁר דִּבֵּר אֵלָיו ה', אֶלָּא וַיֵּלֶךְ כְּמוֹ שֶׁאַתָּה אוֹמֵר לֶךְ לְךְ. הוּא, מִשּׁוּם שֶׁהַיְּצִיאָה כְּבָר עָשׂוּ מִקּוֹדֶם לָכֵן. שֶׁכָּתוּב, וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִים לָלֶכֶת אַרְצָה כְּנַעַן. וְעַל כֵּן, כָּתוּב עַתָּה, וַיֵּלֶךְ, וְלֹא כָּתוּב וַיֵּצֶא. כַּאֲשֶׁר דִּבֵּר אֵלָיו ה'. הַיְנוּ כְּפִי שֶׁהִבְטִיחַ לוֹ בְּכָל הַהֲבְטָחוֹת. וַיֵּלֶךְ אִתּוֹ לוֹט שֶׁנִּתְחַבֵּר עִמּוֹ כְּדֵי לִלְמוֹד מִמַּעֲשָׂיו. וְעִם כָּל זֶה לֹא לָמַד כָּל כָּךְ. אָמַר רַבִּי אֱלִיעֶזֶר, אַשְׁרֵיהֶם הַצַדִּיקִים הַלּוֹמְדִים דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּדֵי לָלֶכֶת בָּהֶם, וּלְיִרְאָה מִמֶּנּוּ מֵאוֹתוֹ יוֹם הַדִּין שֶׁעָתִיד הָאָדָם לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. פָּתַח וְאָמַר, בְּיַד כָּל אָדָם יַחְתּוֹם וְגוֹ'. מִקְרָא הַזֶּה בֵּאֲרוּהוּ. אֲבָל בֹּא וּרְאֵה בַּיּוֹם הַהוּא שֶׁנִּשְׁלְמוּ יָמָיו שֶׁל הָאָדָם לָצֵאת מֵהָעוֹלָם. בַּיּוֹם הַהוּא שֶׁהַגּוּף נִשְׁבָּר וְהַנֶּפֶשׁ צְרִיכָה לִפְרוֹשׁ מִמֶּנּוּ. אָז נִתָּן רְשׁוּת לָאָדָם לִרְאוֹת, מַה שֶּׁלֹּא הָיָה יָכוֹל לִרְאוֹת בְּעֵת שֶׁשָּׁלַט הַגּוּף. וְאָז עוֹמְדִים עָלָיו שְׁלֹשָה שָׁלִיחִים, וְחוֹשְׁבִים יָמָיו וַחֲטָאָיו, וְכָל מַה שֶּׁעָשָׂה בָּעוֹלָם הַזֶּה. וְהוּא מוֹדֶה עַל הַכֹּל בְּפִיו, וְאַחַר כָּךְ חוֹתֵם עָלָיו, בְּיָדוֹ. וְזֶהוּ שֶׁכָּתוּב, בְּיַד כָּל אָדָם יַחְתּוֹם. וּבְיוֹם כֻּלָּם חֲתוּמִים לָדוּן אוֹתוֹ בָּעוֹלָם הַזֶּה, עַל רִאשׁוֹנִים וְעַל אַחֲרוֹנִים עַל חֲדָשִׁים וְעַל יְשָׁנִים, אַף אֶחָד מֵהֶם אֵינוֹ נִשְׁכָּח וְזֶהוּ שֶׁכָּתוּב לָדַעַת כָּל אַנְשֵׁי מַעֲשֵׂהוּ, שֶׁכָּל אֵלּוּ הַמַּעֲשִׂים שֶׁעָשָׂה בָּעוֹלָם הַזֶּה הָיָה בְּגוּף וְרוּחַ יַחַד, כֵּן הוּא נוֹתֵן חֶשְׁבּוֹן עֲלֵיהֶם כְּשֶׁהוּא בְּגוּף וְרוּחַ יַחַד, מִטֶּרֶם שֶׁנִּפְטָר מֵהָעוֹלָם. בֹּא וּרְאֵה כְּמוֹ שֶׁהָרְשָׁעִים הֵם קְשֵׁי עוֹרֶף בָּעוֹלָם הַזֶּה, כֵּן אֲפִלּוּ בְּשָׁעָה שֶׁעוֹמְדִים לָצֵאת מֵעוֹלָם הַזֶּה מַקְשִׁים עוֹרֶף. מִשּׁוּם זֶה, אַשְׁרֵי הוּא הָאָדָם, הַלּוֹמֵד בָּעוֹלָם הַזֶה דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּדֵי לָלֶכֶת בָּהֶם.
הלכה פסוקה
א. מִצְוַת עֲשֵׂה לִתֵּן צְדָקָה כְּפִי הַשָּׂגַת יָד וְכַמָה פְּעָמִים נִצְטַוִּינוּ בָהּ בְּמִצְוַת עֲשֵׂה וְיֵשׁ לֹא תַעֲשֶׂה בְמַעֲלִים עֵינָיו מִמֶּנוּ שֶׁנֶּאֱמַר לֹא תְאַמֵּץ אֶת לְבָבְךָ וְלֹא תִקְפּוֹץ אֶת יָדְךָ וְכָל הַמַעֲלִים עֵינָיו מִמֶנוּ נִקְרָא בְלִיַעַל וּכְאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה וּמְאוֹד יֵשׁ לִיזָהֵר בָּהּ כִּי אֶפְשַׁר שֶׁיָּבֹא לִידֵי שְׁפִיכוּת דָמִים שֶׁיָּמוּת הֶעָנִי הַמְבַקֵּשׁ אִם לֹא יִתֵּן לוֹ מִיַּד כְּעוֹבַדָא דְנָחוּם אִישׁ גַּם זוּ:
ב. לְעוֹלָם אֵין אָדָם מֵעֲנִי מִן הַצְדָקָה וְלֹא דָבָר רָע וְלֹא הֶזֶק מִתְגַּלְגֵּל עַל יָדָהּ שֶׁנֶּאֱמַר וְהָיָה מַעֲשֵׂה הַצְדָקָה שָׁלוֹם:
ג. כָּל הַמְרַחֵם עַל הָעֲנִיִים הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֵם עָלָיו:
ד. הַצְדָקָה דוֹחֶה אֶת הַגְּזֵירוֹת הַקָשׁוֹת וּבְרָעָב תַּצִיל מִמָוֶת כְּמוֹ שֶׁאִירַע לַצָרְפִית:
It is a positive Biblical command to give Charity according to one's means. There are numerous positive commands as to Charity; and also a negative command not to close one's eyes to charity, for it is written, "Thou shalt not harden thy heart nor shut thy hand [from thy poor brother]."1Deut. 15:7. And he who closes his eyes to it is called "wicked"2The word is Beliya’al, which occurs in Deut. 15:9. and is regarded as if he worships idols. One should take great heed in giving alms that he be not the cause of bloodshed, for the poor man in need may die before help reaches him if it is not offered quickly, as in the story of Nahum of Gimzo.3Ta’anith 21. (A treatise of the Talmud.)
No man is ever impoverished from giving alms, nor is evil or harm ever caused by it; as it is written, "And the work of righteousness shall be peace."4Isaiah 32:17. A play on the word Tsedakah meaning “righteousness” and also “charity.”
Whosoever has compassion on the poor, the Holy One, blessed be He, has compassion on him. RMI.5Rabbi Moses Isserles, died in Cracow 1572, annotator of the Shulhan Arukh.—Let man realize that he himself is forever seeking sustenance at the hand of God, and just as God answers his prayer, so should he answer the prayer of the poor. Let him also realize that the world is a revolving sphere, and that eventually he or his son or his grandson may be reduced to such circumstances.
Charity prevents threatened punishment from Heaven, and in famine it delivereth from death, as in the story of the widow of Zarephath.1I Kings 17.
מוסר
אַרְבַּע כִּתּוֹת אֵינָן מְקַבְּלוֹת פְּנֵי הַשְׁכִינָה כַּת שְׁקָרִים כַּת חֲנֵפִים כַּת מְסַפְּרֵי לָשׁוֹן הָרָע כַּת לֵיצָנִים וְכֻלָּן מְפוֹרָשִׁים בַכְּתוּבִים. כַּת שְׁקָרִים דּוֹבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי וְגַם בְמִלְחֶמֶת אַחְאָב כְּשֶׁבָּא וְשָׁאַל אֶל הַנְּבִיאִים אִם יֵצֵא אֲלֵיהֶם בָּא רוּחוֹ שֶׁל נָבוֹת לִפְנֵי ה' וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל נְבִיאָיו וַיֹּאמֶר צֵא וְדָרְשׁוּ חֲכָמִים צֵא מִמְּחִיצָתִי. חֲנֵפִים כִּי לֹא לְפָנָיו חָנֵף יָבֹא. מְסַפְּרֵי לָשׁוֹן הָרָע שֶׁנֶּאֱמַר כִּי לֹא אֵל חָפֵץ רֶשַׁע אַתָּה לֹא יְגוּרְךָ רָע. לֹא יָגוּר אִתְּךָ רָע לֹא יִכָּנֵס בִּמְחִיצָתָךְ. לֵיצָנִים לֹא יִתְיַצְבוּ הוֹלְלִים לְנֶגֶד עֵינֶיךָ. בְּנֵי אָדָם לֵיצָנִים מְעַרְבְּבִין אֶת הָעוֹלָם. לָשׁוֹן הָרָע מְסַפֵּר בִּגְנוּת שֶׁל חֲבֵירוֹ אֲפִילוּ דְבַר אֱמֶת וְגַם מָשָׁל הֶדְיוֹט הוּא. מִי שֶׁהוֹצִיא שֵׁם רַע עַל חֲבֵירוֹ אוֹ חֵרְפוֹ בַּחֲרָפוֹת שֶׁלֹּא הָיָה חָשׁוּד בָּהּ וְלֹא הִכִּיר אָדָם בָּהּ מֵעוֹלָם וְזֶה גִלָּהוּ אֵין עֲוֹנוֹ מִתְכַּפֵּר מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לְתַקֵּן אֶת אֲשֶׁר עִוְּתוֹ וְאֵינוֹ יָכוֹל לְהַחֲזִיר חֶרְפַּת חֲבֵירוֹ וְזֶהוּ שֶׁאָמַר שְׁלֹמֹה פֶּן יְחַסְּדֶךָ שׁוֹמֵעַ: