תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
כה (לד) וְיַעֲקֹ֞ב נָתַ֣ן לְעֵשָׂ֗ו לֶ֚חֶם וּנְזִ֣יד עֲדָשִׁ֔ים וַיֹּ֣אכַל וַיֵּ֔שְׁתְּ וַיָּ֖קׇם וַיֵּלַ֑ךְ וַיִּ֥בֶז עֵשָׂ֖ו אֶת־הַבְּכֹרָֽה׃ {פ}
וְיַעֲקֹב יְהַב לְעֵשָׂו לְחֵם וְתַבְשִׁיל דִּטְלוֹפְחִין וַאֲכַל וּשְׁתִי וְקָם וַאֲזָל וְשָׁט עֵשָׂו יָת בְּכֵרוּתָא:
כו (א) וַיְהִ֤י רָעָב֙ בָּאָ֔רֶץ מִלְּבַד֙ הָרָעָ֣ב הָרִאשׁ֔וֹן אֲשֶׁ֥ר הָיָ֖ה בִּימֵ֣י אַבְרָהָ֑ם וַיֵּ֧לֶךְ יִצְחָ֛ק אֶל־אֲבִימֶ֥לֶךְ מֶֽלֶךְ־פְּלִשְׁתִּ֖ים גְּרָֽרָה׃
וַהֲוָה כַפְנָא בְּאַרְעָא בַּר מִכַּפְנָא קַדְמָאָה דִּי הֲוָה בְּיוֹמֵי אַבְרָהָם וַאֲזַל יִצְחָק לְוַת אֲבִימֶלֶךְ מַלְכָּא דִפְלִשְׁתָּאֵי לִגְרָר:
(ב) וַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה וַיֹּ֖אמֶר אַל־תֵּרֵ֣ד מִצְרָ֑יְמָה שְׁכֹ֣ן בָּאָ֔רֶץ אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃
וְאִתְגְּלִי לֵיהּ יְיָ וַאֲמַר לָא תֵחוֹת לְמִצְרָיִם שְׁרֵי בְאַרְעָא דִּי אֵימַר לָךְ:
(ג) גּ֚וּר בָּאָ֣רֶץ הַזֹּ֔את וְאֶֽהְיֶ֥ה עִמְּךָ֖ וַאֲבָרְכֶ֑ךָּ כִּֽי־לְךָ֣ וּֽלְזַרְעֲךָ֗ אֶתֵּן֙ אֶת־כׇּל־הָֽאֲרָצֹ֣ת הָאֵ֔ל וַהֲקִֽמֹתִי֙ אֶת־הַשְּׁבֻעָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לְאַבְרָהָ֥ם אָבִֽיךָ׃
דּוּר בְּאַרְעָא הָדָא וִיהֵי מֵימְרִי בְסַעְדָּךְ וְאֵבָרֵכִנָּךְ אֲרֵי לָךְ וְלִבְנָךְ אֶתֵּן יָת כָּל אַרְעָתָא הָאִלֵּין וְאָקֵם יָת קְיָמָא דִּי קַיֵּמִית לְאַבְרָהָם אֲבוּךְ:
(ד) וְהִרְבֵּיתִ֤י אֶֽת־זַרְעֲךָ֙ כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם וְנָתַתִּ֣י לְזַרְעֲךָ֔ אֵ֥ת כׇּל־הָאֲרָצֹ֖ת הָאֵ֑ל וְהִתְבָּרְכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃
וְאַסְגֵּי יָת בְּנָךְ סַגִּיאִין כְּכוֹכְבֵי שְׁמַיָּא וְאֶתֵּן לִבְנָךְ יָת כָּל אַרְעָתָא הָאִלֵּין וְיִתְבָּרְכוּן בְּדִיל בְּנָךְ כֹּל עַמְמֵי אַרְעָא:
(ה) עֵ֕קֶב אֲשֶׁר־שָׁמַ֥ע אַבְרָהָ֖ם בְּקֹלִ֑י וַיִּשְׁמֹר֙ מִשְׁמַרְתִּ֔י מִצְוֺתַ֖י חֻקּוֹתַ֥י וְתוֹרֹתָֽי׃
חֳלַף דִּי קַבִּיל אַבְרָהָם בְּמֵימְרִי וּנְטַר מַטְּרַת מֵימְרִי פִּקּוֹדַי קְיָמַי וְאוֹרָיָתָי:
25 (34) Then Ya῾aqov gave ῾Esav bread and pottage of lentils; and he did eat and drink, and rose up, and went his way: thus ῾Esav despised the birthright.
26 (1) And there was a famine in the land, beside the first famine that was in the days of Avraham. And Yiżĥaq went to Avimelekh, king of the Pelishtim to Gerar.
(2) And the Lord appeared to him, and said, Go not down into Miżrayim; dwell in the land which I shall tell thee of:
(3) sojourn in this land, and I will be with thee, and will bless thee; for to thee, and to thy seed, I will give all these countries and I will perform the oath which I swore to Avraham thy father;
(4) and I will multiply thy seed as the stars of heaven, and will give to thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;
(5) because Avraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws.
נביאים
ב (ב) אִם־לֹ֣א תִשְׁמְע֡וּ וְאִם־לֹא֩ תָשִׂ֨ימוּ עַל־לֵ֜ב לָתֵ֧ת כָּב֣וֹד לִשְׁמִ֗י אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת וְשִׁלַּחְתִּ֤י בָכֶם֙ אֶת־הַמְּאֵרָ֔ה וְאָרוֹתִ֖י אֶת־בִּרְכוֹתֵיכֶ֑ם וְגַם֙ אָרוֹתִ֔יהָ כִּ֥י אֵינְכֶ֖ם שָׂמִ֥ים עַל־לֵֽב׃
אִם לָא תְקַבְּלוּן וְאִם לָא תְשַׁווּן דְחַלְתִּי עַל לִבָּא לְמִתַּן יְקָרָא לִשְׁמִי אֲמַר יְיָ צְבָאוֹת וְאֶשְׁלַח בְּכוֹן יַת מְאֵרְתָּא וְאֵלוֹט יַת בִּרְכַתְכוֹן וְאַף אֲלוּטִנֵיהּ אֲרֵי לֵיתְכוֹן מְשַׁוְיָן דְחַלְתִּי עַל לִבָּא:
(ג) הִנְנִ֨י גֹעֵ֤ר לָכֶם֙ אֶת־הַזֶּ֔רַע וְזֵרִ֤יתִי פֶ֙רֶשׁ֙ עַל־פְּנֵיכֶ֔ם פֶּ֖רֶשׁ חַגֵּיכֶ֑ם וְנָשָׂ֥א אֶתְכֶ֖ם אֵלָֽיו׃
הָא אֲנָא נְזֵיף לְכוֹן בְּעַלְלַת בַּר זַרְעָא וַאֲגִלֵי בַּהֲתַת חוֹבֵיכוֹן עַל אַפֵּיכוֹן וַאֲבַטֵל רְבוּת חַגֵיכוֹן וְיִתְמְנַע חוּלָקְכוֹן מִנֵיהּ:
(ד) וִידַעְתֶּ֕ם כִּ֚י שִׁלַּ֣חְתִּי אֲלֵיכֶ֔ם אֵ֖ת הַמִּצְוָ֣ה הַזֹּ֑את לִהְי֤וֹת בְּרִיתִי֙ אֶת־לֵוִ֔י אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת׃
וְתֵדְעוּן אֲרֵי שְׁלַחִית לְוָתְכוֹן יַת תַּפְקֵדְתָּא הָדָא לְמֶהֱוֵי קְיָמִי דְעִם לְוִי אֲמַר יְיָ צְבָאוֹת:
(ה) בְּרִיתִ֣י ׀ הָיְתָ֣ה אִתּ֗וֹ הַֽחַיִּים֙ וְהַשָּׁל֔וֹם וָאֶתְּנֵֽם־ל֥וֹ מוֹרָ֖א וַיִּֽירָאֵ֑נִי וּמִפְּנֵ֥י שְׁמִ֖י נִחַ֥ת הֽוּא׃
קְיָמִי הֲוָה עִמֵיהּ חַיֵי וּשְׁלָמָא וְיַהֲבַת לֵיהּ אוּלְפָן אוֹרַיְתִי שְׁלִים שְׁמִי דְחִיל הוּא:
(ו) תּוֹרַ֤ת אֱמֶת֙ הָיְתָ֣ה בְּפִ֔יהוּ וְעַוְלָ֖ה לֹֽא־נִמְצָ֣א בִשְׂפָתָ֑יו בְּשָׁל֤וֹם וּבְמִישׁוֹר֙ הָלַ֣ךְ אִתִּ֔י וְרַבִּ֖ים הֵשִׁ֥יב מֵעָוֺֽן׃
אוֹרַיְתָא דְקוּשְׁטָא הֲוָה בְּפּוּמֵיהּ וְשִׁקְרָא לָא אִשְׁתְּכַח בְּסִפְוָתֵיהּ בִּשְׁלָמָא וּבִרְעוּתָא וּבִתְרִיצוּתָא הֲלֵיךְ קֳדָמַי וְסַגִיאִין אֲתִיב מֵחוֹבָא:
(ז) כִּֽי־שִׂפְתֵ֤י כֹהֵן֙ יִשְׁמְרוּ־דַ֔עַת וְתוֹרָ֖ה יְבַקְשׁ֣וּ מִפִּ֑יהוּ כִּ֛י מַלְאַ֥ךְ יְהֹֽוָה־צְבָא֖וֹת הֽוּא׃
אֲרֵי שִׂפְתֵי כָהֵן יִטְרוּן מַדַע וְאוֹרָאָה יִבְעוֹן מִפּוּמֵיהּ אֲרֵי מְשַׁמֵשׁ קֳדָם יְיָ צְבָאוֹת הוּא:
2 (2) If you will not hear, and if you will not lay it to heart, to give glory to my name, says the Lord of hosts, then I will send a curse upon you, and I will curse your blessings: indeed, I have cursed them already, because you do not lay it to heart.
(3) Behold, I will rebuke your seed, and spread dung upon your faces, even the dung of your feasts; and you will be taken away with it.
(4) And you shall know that I have sent this commandment to you, that my covenant might be with Levi, says the Lord of hosts.
(5) My covenant was with him for life and peace; and I gave them to him for the fear with which he feared me, and was afraid of my name.
(6) The Tora of truth was in his mouth, and iniquity was not to be found on his lips: he walked with me in peace and uprightness, and turned many away from iniquity.
(7) For the priest’s lips should keep knowledge, and they should seek Tora at his mouth: for he is a messenger of the Lord of hosts.
כתובים
ו (ו) לֵֽךְ־אֶל־נְמָלָ֥ה עָצֵ֑ל רְאֵ֖ה דְרָכֶ֣יהָ וַחֲכָֽם׃
אִתְרְמֵי לְשׁוּמְשְׁמָנָא עַטְלְא חֲמֵי אָרְחָתְהוֹן וְאִתְחַכָּם:
(ז) אֲשֶׁ֖ר אֵֽין־לָ֥הּ קָצִ֗ין שֹׁטֵ֥ר וּמֹשֵֽׁל׃
דְלֵית לָהּ חַצְדָא הֵיךְ אַף לָא סָרְכָא וְשַׁלִיטָא:
(ח) תָּכִ֣ין בַּקַּ֣יִץ לַחְמָ֑הּ אָגְרָ֥ה בַ֝קָּצִ֗יר מַֽאֲכָלָֽהּ׃
מְתַקְנָא בְקַיְטָא לַחְמָהּ וְגָבְשָׁא בְחַצְדָא מֵיכְלָהּ:
(ט) עַד־מָתַ֖י עָצֵ֥ל ׀ תִּשְׁכָּ֑ב מָ֝תַ֗י תָּק֥וּם מִשְּׁנָתֶֽךָ׃
עַד מָה לְאֵימַת אַנְתְּ דָמִיךְ אַנְתְּ עַטְלָא וּלְאֵימָת קָיְמָת מִן שִׁנְתָּךְ:
(י) מְעַ֣ט שֵׁ֭נוֹת מְעַ֣ט תְּנוּמ֑וֹת מְעַ֓ט ׀ חִבֻּ֖ק יָדַ֣יִם לִשְׁכָּֽב׃
קַלִיל שִׁנְתָּא קַלִיל נוּמְתָּא קַלִיל תְּחַבַּק יְדָךְ לְמַדְמְכָא:
(יא) וּבָֽא־כִמְהַלֵּ֥ךְ רֵאשֶׁ֑ךָ וּ֝מַחְסֹרְךָ֗ כְּאִ֣ישׁ מָגֵֽן׃ {פ}
וְתֵיתֵי וְתִדְרוֹךְ מִסְכְּנוּתָךְ וְחוּסְרָנָךְ הֵיךְ גַבְרָא כְּשֵׁרָא:
6 (6) Go to the ant, thou sluggard; consider her ways, and be wise:
(7) which having no guide, overseer, or ruler;
(8) provides her bread in the summer, and gathers her food in the harvest.
(9) How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
(10) A little sleep, a little slumber, a little folding of the hands to sleep:
(11) so shall thy poverty come like a marauder, and thy want like an armed man.
משנה
א. הַכּוֹנֵס צֹאן לַדִּיר, וְנָעַל בְּפָנֶיהָ כָּרָאוּי, וְיָצְאָה וְהִזִּיקָה, פָּטוּר. לֹא נָעַל בְּפָנֶיהָ כָּרָאוּי, וְיָצְאָה וְהִזִּיקָה, חַיָּב. נִפְרְצָה בַלַּיְלָה אוֹ שֶׁפְּרָצוּהָ לִסְטִים, וְיָצְאָה וְהִזִּיקָה, פָּטוּר. הוֹצִיאוּהָ לִסְטִים, לִסְטִים חַיָּבִים:
ב. הִנִּיחָהּ בַּחַמָּה, אוֹ שֶׁמְּסָרָהּ לְחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְיָצְאָה וְהִזִּיקָה, חַיָּב. מְסָרָהּ לְרוֹעֶה, נִכְנָס רוֹעֶה תַּחְתָּיו. נָפְלָה לְגִנָּה וְנֶהֱנֵית, מְשַׁלֶּמֶת מַה שֶּׁנֶּהֶנֵית. יָרְדָה כְדַרְכָּהּ וְהִזִּיקָה, מְשַׁלֶּמֶת מַה שֶּׁהִזִּיקָה. כֵּיצַד מְשַׁלֶּמֶת מַה שֶּׁהִזִּיקָה, שָׁמִין בֵּית סְאָה בְּאוֹתָה שָׂדֶה, כַּמָּה הָיְתָה יָפָה וְכַמָּה הִיא יָפָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אָכְלָה פֵּרוֹת גְּמוּרִים מְשַׁלֶּמֶת פֵּרוֹת גְּמוּרִים. אִם סְאָה סְאָה, אִם סָאתַיִם סָאתָיִם:
ג. הַמַּגְדִּישׁ בְּתוֹךְ שָׂדֶה שֶׁל חֲבֵרוֹ שֶׁלֹּא בִרְשׁוּת, וַאֲכָלָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַשָּׂדֶה, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַגָּדִישׁ חַיָּב. וְאִם הִגְדִּישׁ בִּרְשׁוּת, בַּעַל הַשָּׂדֶה חַיָּב:
ד. הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, פָּטוּר בְּדִינֵי אָדָם וְחַיָּב בְּדִינֵי שָׁמָיִם. שָׁלַח בְּיַד פִּקֵּחַ, הַפִּקֵּחַ חַיָּב. אֶחָד הֵבִיא אֶת הָאוּר, וְאֶחָד הֵבִיא אֶת הָעֵצִים, הַמֵּבִיא אֶת הָעֵצִים חַיָּב. אֶחָד הֵבִיא אֶת הָעֵצִים, וְאֶחָד הֵבִיא אֶת הָאוּר, הַמֵּבִיא אֶת הָאוּר חַיָּב. בָּא אַחֵר וְלִבָּה, הַמְּלַבֶּה חַיָּב. לִבְּתָה הָרוּחַ, כֻּלָּן פְּטוּרִין. הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה וְאָכְלָה עֵצִים, אוֹ אֲבָנִים, אוֹ עָפָר, חַיָּב, שֶׁנֶּאֱמַר (שמות כב) כִּי תֵצֵא אֵשׁ וּמָצְאָה קוֹצִים וְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה, שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה. עָבְרָה גָּדֵר שֶׁהוּא גָּבוֹהַּ אַרְבַּע אַמּוֹת, אוֹ דֶּרֶךְ הָרַבִּים, אוֹ נָהָר, פָּטוּר. הַמַּדְלִיק בְּתוֹךְ שֶׁלּוֹ, עַד כַּמָּה תַעֲבֹר הַדְּלֵקָה. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא בְאֶמְצַע בֵּית כּוֹר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, שֵׁשׁ עֶשְׂרֵה אַמּוֹת, כְּדֶרֶךְ רְשׁוּת הָרַבִּים. רַבִּי עֲקִיבָא אוֹמֵר, חֲמִשִּׁים אַמָּה. רַבִּי שִׁמְעוֹן אוֹמֵר, שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה (שמות כב), הַכֹּל לְפִי הַדְּלֵקָה:
ה. הַמַּדְלִיק אֶת הַגָּדִישׁ, וְהָיוּ בּוֹ כֵלִים וְדָלָקוּ. רַבִּי יְהוּדָה אוֹמֵר, יְשַׁלֵּם מַה שֶּׁבְּתוֹכוֹ. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מְשַׁלֵּם אֶלָּא גָּדִישׁ שֶׁל חִטִּין אוֹ שֶׁל שְׂעֹרִים. הָיָה גְדִי כָפוּת לוֹ וְעֶבֶד סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, חַיָּב. עֶבֶד כָּפוּת לוֹ וּגְדִי סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, פָּטוּר. וּמוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה בְּמַדְלִיק אֶת הַבִּירָה, שֶׁהוּא מְשַׁלֵּם כָּל מַה שֶּׁבְּתוֹכוֹ, שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לְהַנִּיחַ בַּבָּתִּים:
ו. גֵּץ שֶׁיָּצָא מִתַּחַת הַפַּטִּישׁ וְהִזִּיק, חַיָּב. גָּמָל שֶׁהָיָה טָעוּן פִּשְׁתָּן וְעָבַר בִּרְשׁוּת הָרַבִּים, וְנִכְנַס פִּשְׁתָּנוֹ לְתוֹךְ הַחֲנוּת, וְדָלְקוּ בְּנֵרוֹ שֶׁל חֶנְוָנִי וְהִדְלִיק אֶת הַבִּירָה, בַּעַל הַגָּמָל חַיָּב. הִנִּיחַ חֶנְוָנִי נֵרוֹ מִבַּחוּץ, הַחֶנְוָנִי חַיָּב. רַבִּי יְהוּדָה אוֹמֵר, בְּנֵר חֲנֻכָּה פָּטוּר:
1. In the case of one who brought his flock of sheep into the pen and locked the door before it in a manner that is appropriate, and despite this sheep went out and caused damage in another person’s field by eating produce or trampling it, the owner is exempt, since he safeguarded the animals appropriately. If he did not lock the door before the sheep in a manner that is appropriate, and sheep went out and caused damage, the owner is liable, since his negligence led to the damage. If the owner locked the door appropriately but the wall of the pen was breached at night, or bandits breached it, and sheep subsequently went out and caused damage by eating or trampling, the owner of the sheep is exempt from liability. If the bandits themselves took the sheep out of the pen and the animals subsequently caused damage, the bandits are liable.
2. If the owner left the animal in the sun, causing it to suffer, or if he conveyed it to a deaf-mute, an imbecile, or a minor, who are not able to safeguard it, and the animal went out and caused damage, the owner is liable because he was negligent. If the owner conveyed the animal to a shepherd to care for it, the shepherd enters in his place and is responsible for the damage. If the animal fell into a garden and derives benefit from produce there, its owner pays for the benefit that it derives and not for other damage caused. If the animal descended into the garden in its usual manner and caused damage there, its owner pays for what it damaged. How does the court appraise the value of the damage when the owner pays for what it damaged? The court appraises a large piece of land with an area required for sowing one se’a of seed [beit se’a] in that field, including the garden bed in which the damage took place. This appraisal includes how much it was worth before the animal damaged it and how much is it worth now, and the owner must pay the difference. The court appraises not only the garden bed that was eaten or trampled, rather the depreciation in value of the bed as part of the surrounding area. This results in a smaller payment, as the damage appears less significant in the context of a larger area. Rabbi Shimon says: This principle of appraisal applies only in a case where the animal ate unripe produce; but if it ate ripe produce, the owner pays the value of the ripe produce. Therefore, if it ate one se’a of produce, he pays for one se’a, and if it ate two se’a, he pays for two se’a.
3. In a case of one who stacks his produce in another’s field without permission from the owner of that field, and an animal belonging to the owner of the field eats the produce, the owner of the field is exempt. And if the animal is injured by the produce, the owner of the stack is liable. But if he stacked them in that field with permission, the owner of the field is liable for damage caused to the produce.
4. One who sends a fire, i.e., places a burning object, in the hand of a deaf-mute, an imbecile, or a minor is exempt for any damage later caused by the fire according to human laws but liable according to the laws of Heaven. If he sent it in the hand of a halakhically competent person, the halakhically competent person is liable, not the one who sent him. If one person brought the fire, and one other person subsequently brought the wood, causing the fire to spread, the one who brought the wood is liable for any damage caused. Conversely, if one person first brought the wood, and subsequently one other person brought the fire, the one who brought the fire is liable, since it was he who actually kindled the wood. If another came and fanned the flame, and as a result the fire spread and caused damage, the one who fanned it is liable, since he is the proximate cause of the damage. If the wind fanned the flames, all the people involved are exempt, since none of them actually caused the damage. If one sends forth a fire, i.e., allows it to escape, and it consumes wood, or stones, or earth, he is liable, as it is stated: “If a fire breaks out, and catches in thorns, so that a stack of grain, or standing grain, or the field, is consumed, the one who kindled the fire shall pay compensation” (Exodus 22:5), which teaches that he is liable also for destroying the field itself. If one kindled a fire that crossed a fence that is four cubits high, or if the fire crossed the public thoroughfare, or if the fire crossed a river, and in each case it caused damage on the other side, he is exempt from liability. In a case of one who kindles a fire on his own premises, up to what distance may the fire travel within his property for him to still bear liability for damage caused? Rabbi Elazar ben Azaria says: The court views his location where he kindled the fire as if it were in the center of a beit kor. Therefore, if the fire spreads and causes damage farther away than half a beit kor, the one who kindled the fire is exempt, since he could not anticipate that the fire would spread so far. Rabbi Eliezer says: One is liable up to a distance of sixteen cubits, like the width of a public thoroughfare. Rabbi Akiva says: One is liable up to a distance of fifty cubits. Rabbi Shimon says: The verse states: “The one who kindled the fire shall pay [shallem yeshallem] compensation” (Exodus 22:5), to teach that everything is according to the fire.
5. With regard to one who kindles a stack of wheat or barley and there were vessels concealed inside the stack and they caught fire and burned together with the stack, Rabbi Yehuda says: The one who kindled the fire also pays compensation for what was inside the stack, but the Rabbis say: He pays compensation only for the stack of wheat or barley, as the case may be, and he is not responsible for that which was concealed within it. If there was a goat tied to the stack of grain, and there was a Canaanite slave nearby who was not tied to it, and both the goat and the slave were burned together with the stack and killed, the one who kindled the fire is liable to pay compensation for both. Conversely, if the slave was tied to the stack and there was a goat nearby that was not tied to it, and they were both burned together with it, the one who kindled the fire is exempt from payment for damage because he is liable to receive capital punishment for murder, and he is punished only for the greater transgression. And the Rabbis, who disagree with Rabbi Yehuda and exempt one from payment for vessels concealed inside the stack in the field, concede to Rabbi Yehuda that if one sets fire to a building, he pays compensation for everything that was burned inside it, since it is the normal way of people to place items in houses.
6. In the case of a spark that emerged from under the hammer of a blacksmith and started a fire, causing damage, the blacksmith is liable for the damage caused. In the case of a camel that was laden with flax and was passing through the public domain, and its flax extended into a store and the flax caught fire from a lamp in the store belonging to the storekeeper, and as a result of the burning flax the camel set fire to the building together with all its contents, the owner of the camel is liable. But if the storekeeper placed his lamp outside, thereby causing the flax on the camel to catch fire, and consequently the building was set on fire, the storekeeper is liable. Rabbi Yehuda says: In a case where the lamp placed outside was a Hanukkah lamp, the storekeeper is exempt, since it is a mitzva for a Hanukkah lamp to be placed outside.
גמרא
אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רִבִּי יוֹנָתָן אֵין פּוּרְעָנוּת בָּאָה לָעוֹלָם אֶלָּא בִּזְמַן שֶׁהָרְשָׁעִים בָּעוֹלָם. וְאֵינָה מַתְחֶלֶת אֶלָּא מִן הַצַדִּיקִים תְּחִלָּה שֶׁנֶּאֱמַר (שמות כב) כִּי תֵצֵא אֵשׁ וּמָצְאָה קוֹצִים אֵימָתַי אֵשׁ יוֹצְאָה בִּזְמַן שֶׁקוֹצִים מְצוּיִין לָהּ וְאֵינָה מַתְחֶלֶת אֶלָּא מִן הַצַדִּיקִים תְּחִלָּה שֶׁנֶּאֱמַר (שם) וְנֶאֱכַל גָּדִישׁ וְאָכַל גָּדִישׁ לֹא נֶאֱמַר אֶלָּא וְנֶאֱכַל גָּדִישׁ שֶׁנֶּאֱכַל גָּדִישׁ כְּבָר. אָמַר רַב יְהוּדָה אָמַר רַב לְעוֹלָם יִכָּנֵס אָדָם בְּכִי טוֹב וְיֵצֵא בְּכִי טוֹב שֶׁנֶּאֱמַר (שם יב) וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר. תָּנוּ רַבָּנָן דֶּבֶר בָּעִיר כַּנֵּס רַגְלֶיךָ שֶׁנֶּאֱמַר וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר. וְאוֹמֵר (ישעיה כו) לֵךְ עַמִּי בֹּא בַּחֲדָרֶיךָ וּסְגוֹר דְּלָתְיךָ בַּעֲדֶךָ וְאוֹמֵר (דברים לב) מִחוּץ תְּשַׁכֶּל חֶרֶב וּמֵחֲדָרִים אֵימָה. מָאי וְאוֹמֵר וְכִי תֵימָא הָנֵי מִילֵי בְּלֵילְיָא אֲבָל בִּימָמָא לָא תָּא שְׁמַע לֵךְ עַמִּי וְגוֹ' וְכִי תֵימָא הָנֵי מִילֵי דְלֵיכָא אֵימָא מִגַּוָּאי אֲבָל הֵיכָא דְאִיכָא אֵימָה מִגַּוָּאי כִּי נָפִיק יָתִיב בֵּינֵי אִינְשֵׁי בְּצַוָּותָא בְּעַלְמָא טְפֵי מַעֲלֵי תָּא שְׁמַע מִחוּץ תְּשַׁכֶּל חֶרֶב וּמֵחֲדָרִים אֵימָה אַף עַל גַּב דְּמֵחֲדָרִים אֵימָה מִחוּץ תְּשַׁכֶּל חֶרֶב. רָבָא בְּעִידַן רִיתְחָא הֲוָה סָכַר כַּוֵּי דִּכְתִיב (ירמי' ט') כִּי עָלָה מָוֶת בְּחַלּוֹנֵינוּ. תָּנוּ רַבָּנָן רָעָב בָּעִיר פַּזֵּר רַגְלֶיךָ שֶׁנֶּאֱמַר (בראשית יב) וַיְהִי רָעָב בָּאָרֶץ וַיִּרְד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם וְאוֹמֵר (מ''ב ז') אִם אָמַרְנוּ נָבֹא הָעִיר וְהָרָעָב בָּעִיר וְגוֹמֵר מָאי וְאוֹמֵר וְכִי תֵימָא הָנֵי מִילֵי הֵיכָא דְלֵיכָא סָפֵק נְפָשׁוֹת אֲבָל הֵיכָא דְאִיכָא סָפֵק נְפָשׁוֹת לֹא. תָּא שְׁמַע (שם) לְכוּ וְנִפְּלָה אֶל מַחֲנֵה אֲרָם וְגוֹ'. תָּנוּ רַבָּנָן דֶּבֶר בָּעִיר אַל יְהַלֵּךְ אָדָם בְּאֶמְצַע הַדֶּרֶךְ מִפְּנֵי שֶׁמַלְאַךְ הַמָּוֶת מְהַלֵּךְ בְּאֶמְצַע הַדְּרָכִים דְּכֵיוָן דִיְהִיבָה לֵיהּ רְשׁוּתָא מַסְגֵּי לְהֶדְיָא. שָׁלוֹם בָּעִיר אַל יְהַלֵּךְ בְּצִידֵי דְרָכִים דְּכֵיוָן דְלֵית לֵיהּ רְשׁוּתָא מְחַבֵּי חִבּוּיֵי וּמַסְגֵּי. תָּנוּ רַבָּנָן דֶּבֶר בָּעִיר אַל יִכָּנֵס אָדָם יָחִיד בְּבֵית הַכְּנֶסֶת שֶׁמַּלְאַךְ הַמָּוֶת מַפְקִיד שָׁם כֵּלָיו וְהָנֵי מִילֵי הֵיכָא דְלָא קָרוּ בֵיהּ דַּרְדְּקִי וְלֹא מַצְלוּ בֵיהּ עֲשָׂרָה. תָּנוּ רַבָּנָן כְּלָבִים בּוֹכִים מַלְאַךְ הַמָּוֶת בָּא לָעִיר. כְּלָבִים מְשַׂחֲקִים אֵלִיָּהוּ בָּא לָעִיר:
§ The Gemara cites an aggadic midrash based on this verse: Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Calamity befalls the world only when wicked people are in the world, but the calamity begins only with the righteous first, as it is stated in the verse: “If a fire breaks out, and catches in thorns, so that a stack of grain, or standing grain, or the field, is consumed” (Exodus 22:5). When does the fire, i.e., calamity, emerge? At a time when the thorns, i.e., the wicked, are found with it. But calamity begins only from the righteous first, as it is stated in the continuation of the verse: “And a stack of grain is consumed [vene’ekhal].” It is not stated: If a fire breaks out, and catches in thorns, and consumes [ve’akhal] the stack of grain; rather, it states: “A stack of grain is consumed,” meaning that the stack, i.e., the righteous, has already been consumed before the thorns.
Rav Yosef taught a baraita: What is the meaning of that which is written with regard to the plague of the firstborn: “And none of you shall go out of the opening of his house until the morning” (Exodus 12:22)? If the plague was not decreed upon the Jewish people, why were they not permitted to leave their homes? Once permission is granted to the destroyer to kill, it does not distinguish between the righteous and the wicked. And not only that, but it begins with the righteous first, as it is stated in the verse: “And will cut off from you the righteous and the wicked” (Ezekiel 21:8), where mention of the righteous precedes the wicked.
Rav Yosef cried and said: Are all these righteous people also compared to nothing when calamity strikes? Abaye said to him: It is goodness for the righteous that they die first, as it is written: “The righteous is taken away because of the evil to come” (Isaiah 57:1), so that he will not have to endure the suffering that will befall the people.
Rav Yehuda says that Rav says:
A person should always enter an unfamiliar city at a time of good, i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. And likewise, when one leaves a city he should leave at a time of good, meaning after sunrise the next morning, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning” (Exodus 12:22).
§ The Sages taught: If there is plague in the city, gather your feet, i.e., limit the time you spend out of the house, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning.” And it says in another verse: “Come, my people, enter into your chambers, and shut your doors behind you; hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). And it says: “Outside the sword will bereave, and in the chambers terror” (Deuteronomy 32:25).
The Gemara asks: What is the reason for citing the additional verses introduced with the term: And it says? The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: And if you would say that this matter, the first verse that states that none of you shall go out until morning, applies only at night, but in the day one may think that the principle does not apply, for this reason the Gemara teaches: Come and hear: “Come, my people, enter into your chambers, and shut your doors behind you.”
And if you would say that this matter applies only where there is no fear inside, which explains why it is preferable to remain indoors, but where there is fear inside, one might think that when he goes out and sits among people in general company it is better, therefore, the Gemara introduces the third verse and says: Come and hear: “Outside the sword will bereave, and in the chambers terror.” This means that although there is terror in the chambers, outside the sword will bereave, so it is safer to remain indoors.
At a time when there was a plague, Rava would close the windows of his house, as it is written: “For death is come up into our windows” (Jeremiah 9:20).
The Sages taught: If there is famine in the city, spread your feet, i.e., leave the city, as it is stated in the verse: “And there was a famine in the land; and Abram went down into Egypt to sojourn there” (Genesis 12:10). And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4).
What is the reason for citing the second verse, introduced with the term: And it says? And if you would say that this matter, the principle of leaving the city, applies only where there is no uncertainty concerning a life-threatening situation, but where there is uncertainty concerning a life-threatening situation this principle does not apply, come and hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die.”
The Sages taught: If there is a plague in the city, a person should not walk in the middle of the road, due to the fact that the Angel of Death walks in the middle of the road, as, since in Heaven they have given him permission to kill within the city, he goes openly in the middle of the road. By contrast, if there is peace and quiet in the city, do not walk on the sides of the road, as, since the Angel of Death does not have permission to kill within the city, he hides himself and walks on the side of the road.
The Sages taught: If there is a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, and for this reason it is a dangerous place. And this matter, the danger in the synagogue, applies only when there are no children learning in the synagogue, and there are not ten men praying in it. But if there are children learning or ten men praying there, it is not a dangerous place.
The Sages taught: If the dogs in a certain place are crying for no reason, it is a sign that they feel the Angel of Death has come to the city. If the dogs are playing, it is a sign that they feel that Elijah the prophet has come to the city. These matters apply only if there is no female dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.
זוהר
וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדוֹל דְּאִתְכַּלָּל מִסִטְרֵיהּ דְּדִינָא קַשְׁיָא, וַיֹּאמֶר הִנֵּה נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי רַבִּי אֶלְעָזָר פָּתַח וְאָמַר (תהלים פ''ד) אַשְׁרֵי אָדָם עוֹז לוֹ בָךְ וְגוֹ', זַכָּאָה בַּר נַשׁ דְּאִתְתַּקַּף בֵּיהּ בְּקֻדְשָׁא בְּרִיךְ הוּא וְיַשְׁוֵי תּוּקְפֵּיהּ בֵּיהּ, יָכוֹל כַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה דְּאִתְתַּקָּפוּ וְאָמְרוּ (דניאל ג') הֵן אַיְתִי אֱלָהָנָא דִּי אֲנַחְנָא פְּלָחִין, יָכוֹל לְשֵׁזָבוּתָנָא מִגּוֹ אַתּוּן נוּרָא יְקִידְתָּא וּמִן יָדָךְ מַלְכָּא יְשֵׁזִיב, תָּא חֲזֵי דְּאִי לָא יְשֵׁזִיב וְלָא אִתְקַיָּם עֲלַיְהוּ קֻדְשָׁא בְּרִיךְ הוּא אִשְׁתַּכַּח שְׁמֵיהּ דְּקֻדְשָׁא בְּרִיךְ הוּא דְּלָא יִתְקַדַּשׁ בְּעֵינַיְהוּ דְּכֹלָּא כְּמָה דַּאֲמָרוּ, אֶלָּא כֵּיוָן דְּיָדְעוּ דְּלָא אָמְרוּ כִּדְקָא יָאוּת אַהֲדְרוּ וְאָמְרוּ וְהֵן לָא יְדִיעַ לֶהֱוֵי לָךְ מַלְכָּא וְגוֹ', בֵּין יְשֵׁזִיב בֵּין לָא יְשֵׁזִיב יְדִיעַ לֶהֱוֵי לָךְ מַלְכָּא וְגוֹ', וְתָנֵינָן דְּמִלָּה אוֹדַע לְהוּ יְחֶזְקֵאל וְשָׁמְעוּ וְקַבִּילוּ מִנֵּיהּ דְּקֻדְשָׁא בְּרִיךְ הוּא לָא אִתְקַיַּם עֲלַיְהוּ בְּגִין דִּיקַבְּלוּן אַגְּרָא, וּכְדֵין אַהֲדְרוּ וְאָמְרוּ וְהֵן לָא יְדִיעַ לֶהֱוֵי לָךְ מַלְכָּא וְגוֹ' אֶלָּא לָא יִתְתַּקַּף בַּר נַשׁ דְּיֵימָא קֻדְשָׁא בְּרִיךְ הוּא יְשֵׁזִיבְנֵנִי אוֹ אִיהוּ עָבִיד לִי כָּךְ וְכָךְ, אֲבָל יַשְׁוֵי תּוּקְפֵּיהּ בֵּיהּ בְּקֻדְשָׁא בְּרִיךְ הוּא דִּיסַיֵּעַ לֵיהּ כַּד אִיהוּ אִשְׁתַּדַּל בְּאִנּוּן פִּקּוּדִין דְּאוֹרַיְתָא וּלְמֵיהַךְ בְּאֹרַח קְשׁוֹט דְּכֵיוָן דְּאָתֵי בַּר נַשׁ לְאִתְדַכָּאָה מְסַיְּעִין לֵיהּ וַדַּאי וּבְדָא יִתְתַּקַּף בֵּיהּ בְּקֻדְשָׁא בְּרִיךְ הוּא דְּאִיהוּ יְסַיֵּעַ לֵיהּ וְיִתְתַּקַּף בֵּיהּ דְּלָא יַשְׁוֵי תּוּקְפֵּיהּ בְּאָחֳרָא וּבְגִין כָּךְ עוֹז לוֹ בָּךְ, מְסִלּוֹת בִּלְבָבָם, דְּיַעֲבִיד לִבֵּיהּ כִּדְקָא יָאוּת בְּלָא הִרְהוּרָא אָחֳרָא אֶלָּא כְּהַאי מְסִלָּה דְּאִיהִי מִתְיַשְּׁבָא לְאַעֲבָרָא בְּכָל אֲתַר דְּאִצְטְרִיךְ הָכִי נַמֵּי, דּ''א אַשְׁרֵי אָדָם עוֹז לוֹ בָךְ, עֹז כְּמָה דְּאַתְּ אָמַר (תהלים כ''ט) יְיָ עֹז לְעַמּוֹ יִתֵּן בְּגִין דְּאִצְטְרִיךְ לֵיהּ לְבַר נַשׁ דְּיִתְעַסַק בְּאוֹרַיְתָא לִשְׁמֵיהּ דְּקֻדְשָׁא בְּרִיךְ הוּא דְּכָל מָאן דְּאִתְעַסַק בְּאוֹרַיְתָא וְלָא אִשְׁתַּדַּל לִשְׁמָהּ טָב לֵיהּ דְּלָא אִתְבְּרֵי, מְסִלּוֹת בִּלְבָבָם מַאי מְסִלּוֹת בִּלְבָבָם כְּמָה דְּאַתְּ אָמַר (שם ס''ח) סוֹלוּ לָרוֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ, דָּא הַהִיא אוֹרַיְתָא דְּאִיהוּ אִשְׁתַּדַּל בָּהּ לַאֲרָמָא לֵיהּ לְקֻדְשָׁא בְּרִיךְ הוּא וּלְמֶעְבָּד לֵיהּ חֲטִיבָא בְּעָלְמָא, תָּא חֲזֵי יַעֲקֹב כָּל עוֹבָדוֹי הֲווּ לִשְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא וּבְגִין כָּךְ קֻדְשָׁא בְּרִיךְ הוּא הַוָּה עִמֵּיהּ תָּדִיר דְּלָא אִעַדִּי מִנֵּיהּ שְׁכִינְתָּא דְּהָא בְּשַׁעְתָּא דְּקָרָא לֵיהּ יִצְחָק לְעֵשָׂו בְּרֵיהּ, יַעֲקֹב לָא הַוָּה תַּמָּן וּשְׁכִינְתָּא אוֹדָעַת לָהּ לְרִבְקָה וְרִבְקָה אוֹדָעַת לֵיהּ לְיַעֲקֹב, רַבִּי יוֹסֵי אָמַר תָּא חֲזֵי אִי חַס וְשָׁלוֹם בְּהַהוּא זִמְנָא יִתְבָּרַךְ עֵשָׂו לָא יִשְׁלוֹט יַעֲקֹב לְעָלְמִין, אֶלָּא מֵעִם קֻדְשָׁא בְּרִיךְ הוּא הַוָּה וְכֹלָּא בְּאַתְרֵיהּ אָתָא כִּדְקָא חָזֵי:
Rabbi Elazar, his son, kissed his hands and said, This is well. Abraham shines on the side of his grade, and Isaac is darkened on the side of his grade. But why did Jacob (grow darker), as it is written, "Now the eyes of Yisrael were dim (lit. 'heavy') from age" (Beresheet 48:10). He answers, Assuredly it is, for it is written, "heavy," and not dim; It is written "from age", not 'his age.' "From age" is to be interpreted as the age of Isaac, on the side (of Isaac) his eyes "were heavy so that he could not see" (Ibid.), not properly, but he was not absolutely blind. But Yitzchak's eyes were completely dim, and it became darkness, for night clove to him and it was fulfilled, "and the darkness he called Night." "He called Esau his eldest son..." This means that he was included within strict Judgment. "And he said, Behold now, I am old, I know not the day of my death." Rabbi Elazar opened the discussion with the verse, "Happy is the man, whose strength is in You..." (Tehilim 84:6), happy is the man who is strengthened by the Holy One, blessed be He, and puts his trust in Him.
This trust could be interpreted as the trust that Hananiah, Mishael, and Azariah put in Him when they said, "Behold, our Elohim whom we serve is able to deliver us; He can deliver us from the burning fiery furnace, and out of your hand, king..." (Daniel 3:17). Come and see, if He would not save them and be with them, it would come to pass that the name of the Holy One, blessed be He, would not be sanctified before the eyes of everyone, as they said. But when they realized they did not speak properly, they spoke again, saying "But if He does not, be it known to you, king..." (Ibid. 18), whether He will save them or not, let it be known to you that we will not worship an image. It was made known to them by Ezekiel, whom they heard and believed that the Holy One, blessed be He, would not be with them, so that they would be rewarded. Then they spoke again, saying, "be it known to you, King..."
A man should not assume and think, the Holy One, blessed be He, will save us, or, that the Holy One, blessed be He, will do such and such for me. However, it behooves man to place his trust in the Holy One, blessed be He, to help him, as long as he strives to keep the precepts of Torah and to walk the path of truth. When a man wishes to be purified, he is surely helped, and he should trust the Holy One, blessed be He, to help him in this. And he should put his trust in Him, and not in another. Therefore, it is written, "Whose strength is in you." "In whose heart are your highways" (Tehilim 84:6), that it behooves him to prepare his heart as fit, so that no strange thoughts will come into it, but to be as a mended way to pass through, wherever one needs to, either right or left. Thus whether the Holy One, blessed be He, does good for him or not, his heart should be ready and prepared, and not harbor strange thoughts in any case whatsoever.
Another explanation for, "Happy is the man, whose strength is in You." Strength as in "Hashem gives strength to His people" (Tehilim 29:11), that it is incumbent on a man to be occupied in studying Torah for the name (sake) of the Holy One, blessed be He. For whoever is occupied in the Torah, but does not care for its name, would have been better never born. What is meant by the verse, "in whose heart are Your highways (Heb. מְסִלּוֹת)?" It is as in the verse, "extol (Heb. סוֹלוּ) Him who rides upon the clouds; Yah is His name" (Tehilim 68:5), that when he studies the Torah, extolling the Holy One, blessed be He, and glorifying and extolling Him throughout the world.
Come and behold, Jacob, all that he did was for the sake of the Holy One, blessed be He, and for that reason the Holy One, blessed be He, was with him always, by that the Shechinah never moved from him. For when Isaac called for Esau, his son, Jacob was not there. The Shechinah told this to Rivkah, who informed Jacob.
Rabbi Yosi said, come and behold, If, heaven forbid, Esau would have been blessed at that time, Jacob would not have ruled over the world. But it was decreed by the Holy One, blessed be He, and everything happened as it should. Come and behold, It is written, "but Rivkah loved Jacob" (Beresheet 25:28), as has been explained. Therefore, she sent for Jacob and said to him "Behold, I heard your father speak to Esau your brother" (Beresheet 27:6).
וַיִּקְרָא אֶת עֵשָׂו וְגוֹ'. הַיְנוּ שֶׁנִּכְלָל מִדִּין הַקָּשֶׁה שֶׁהוּא בְּחִינַת עֵשָׂו, וְעַל כֵּן קָרָא אֶת עֵשָׂו. וַיֹּאמֶר הִנֵּה נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי. רַבִּי אֶלְעָזָר פָּתַח וְאָמַר (תהלים פ''ד) אַשְׁרֵי אָדָם עוֹז לוֹ בָךְ וְגוֹ'. אַשְׁרֵי הָאָדָם שֶׁמִּתְחַזֵּק בַּקָּדוֹשׁ בָּרוּךְ הוּא, וְשָׂם מִבְטַחוֹ בּוֹ. אֶפְשָׁר לְפָרֵשׁ אֶת הַבִּטָּחוֹן, עַל דֶּרֶךְ שֶׁאָמְרוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, שֶׁבָּטְחוּ וְאָמְרוּ, הֵן אִיתַי אֱלָהָנָא וְגוּ' דְּהַיְנוּ שֶׁבָּטְחוּ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יַצִילֵם בְּוַדַּאי מִכִּבְשַׁן הָאֵשׁ, וְאוֹמֵר שֶׁאֵינוֹ כֵּן, אֶלָּא בֹּא וּרְאֵה, אִם לֹא יַצִילֵם וְלֹא יִתְיַחֵד עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, נִמְצָא שֶׁלֹּא יִתְקַדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעֵינֵי כֹּל, כְּמוֹ שֶׁאָמְרוּ. אֶלָּא אַחַר שֶׁיָּדְעוּ שֶׁלֹּא אָמְרוּ כָּרָאוּי, חָזְרוּ וְאָמְרוּ, וְהֵן לֹא יְדִיעַ לֶהֱוֵי לָךְ מַלְכָּא וְגוֹ' דְּהַיְנוּ שֶׁאָמְרוּ, בֵּין שֶׁיַּצִיל וּבֵין שֶׁלֹּא יַצִיל יִהְיֶה יָדוּעַ לְךְ שֶׁלֹּא נִשְׁתַּחֲוֶה לַצֶלֶם. וְלָמַדְנוּ שֶׁדָּבָר זֶה הוֹדִיעַ לָהֶם יְחֶזְקֵאל, וְשָׁמְעוּ וְהֶאֱמִינוּ לוֹ, אֲשֶׁר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא יִתְיַחֵד עֲלֵיהֶם, וְלֹא יַצִילֵם, וְאָמַר לָהֶם זֹאת, כְּדֵי שֶׁיִּמְסְרוּ נַפְשָׁם וִיקַבְּלוּ שָׂכָר. וְאָז חָזְרוּ וְאָמְרוּ, וְהֵן לֹא יְדִיעַ לֶהֱוֵי לָךְ וְגוֹ' לֹא נִסְגוֹד. אֶלָּא לֹא יִבְטַח אָדָם וְיֹאמַר, הַקָּדוֹשׁ בָּרוּךְ הוּא יַצִילֵנוּ, אוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יַעֲשֶׂה לִי כָּךְ וְכָךְ, אֶלָּא יָשִׂים מִבְטַחוֹ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲזוֹר לוֹ כְּמוֹ שֶׁצָרִיךְ, כַּאֲשֶׁר יִשְׁתַּדֵּל בְּמִצְוֹת הַתּוֹרָה, וְיִשְׁתַּדֵּל לָלֶכֶת בְּדֶרֶךְ הָאֱמֶת, וְכֵיוָן שֶׁאָדָם בָּא לִטָהֵר עוֹזְרִים אוֹתוֹ בְּוַדַּאי, וּבָזֶה יִבְטַח בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא יַעֲזוֹר אוֹתוֹ, וְיִבְטַח בּוֹ וְלֹא יָשִׂים מִבְטַחוֹ בְּאַחֵר זוּלָתוֹ וְעַל זֶה כָּתוּב, עוֹז לוֹ בָּךְ. ''מְסִלּוֹת בִּלְבָבָם'', פֵּרוּשׁוֹ, שֶׁיַּעֲשֶׂה אֶת לִבּוֹ כָּרָאוּי שֶׁלֹּא יָבֹא בּוֹ הִרְהוּר זָר אֶלָּא כְּאוֹתָהּ מְסִלָּה הַמְּתוּקֶנֶת לַעֲבוֹר בָּהּ, לְכָל מָקוֹם שֶׁצְרִיכִים, הֵן לִימִין וְהֵן לִשְׂמֹאל, וְכֵן יִהְיֶה לִבּוֹ. דָּבָר אַחֵר, אַשְׁרֵי אָדָם עוֹז לוֹ בָּךְ, עוֹז, הוּא כְּמוֹ שֶׁאַתָּה אוֹמֵר ה' עֹז לְעַמּוֹ יִתֵּן, שֶׁפֵּרוּשׁוֹ תּוֹרָה. וְעֹז לוֹ בָּךְ, פֵּרוּשׁוֹ, שֶׁהָאָדָם צָרִיךְ לַעֲסֹק בַּתּוֹרָה לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. דְּהַיְנוּ הַשְּׁכִינָה שֶׁנִּקְרֵאת שֵׁם. כִּי כָּל מִי שֶׁעוֹסֵק בַּתּוֹרָה וְאֵינוֹ מִשְׁתַּדֵּל לִשְׁמָהּ, טוֹב לוֹ שֶׁלֹּא הָיָה נִבְרָא. ''מְסִלּוֹת בִּלְבָבָם'', מַהוּ מְסִלּוֹת בִּלְבָבָם, הוּא כְּמוֹ שֶׁאַתָּה אוֹמֵר, (תהלים כ''ט) סוֹלוּ לָרוֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ. שֶׁפֵּרוּשׁוֹ לְרוֹמֵם לָרוֹכֵב בָּעֲרָבוֹת. וְכֵן מְסִלּוֹת בִּלְבָבָם, פֵּרוּשׁוֹ, שֶׁאוֹתָהּ הַתּוֹרָה שֶׁהוּא עוֹסֵק בָּהּ, תִּהְיֶה כַּוָּנָתוֹ לְרוֹמֵם אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלַעֲשׂוֹתוֹ מְכוּבָּד וְחָשׁוּב בָּעוֹלָם. בֹּא וּרְאֵה, יַעֲקֹב, כָּל מַעֲשָׂיו הָיוּ לְשֵׁם הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִשּׁוּם זֶה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ תָּמִיד, שֶׁלֹּא סָרָה מִמֶּנּוּ הַשְּׁכִינָה. כִּי בְּשָׁעָה שֶׁקָּרָא יִצְחָק לְעֵשָׂו בְּנוֹ, לֹא הָיָה שָׁם יַעֲקֹב, וְהַשְּׁכִינָה הוֹדִיעָה לְרִבְקָה, וְרִבְקָה הוֹדִיעָה לְיַעֲקֹב. רַבִּי יוֹסֵי אָמַר, בֹּא וּרְאֵה, אִם חַס וְשָׁלוֹם, הָיָה עֵשָׂו מִתְבָּרֵךְ בְּאוֹתוֹ זְמָן, לֹא הָיָה שׁוֹלֵט עוֹד יַעֲקֹב לְעוֹלָם. וְהָיָה נִשְׁאָר חַס וְשָׁלוֹם תָּמִיד בַּגָּלוּת, אֶלָּא מֵעִם הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה שֶׁיִּתְבָּרֵךְ יַעֲקֹב, וְהַכֹּל עַל מְקוֹמוֹ בָּא כָּרָאוּי.
הלכה פסוקה
א. הַמְרַגֵּל בַּחֲבֵירוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה שֶׁנֶּאֱמַר (ויקרא יט) לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ וְאַף עַל פִּי שֶׁאֵין לוֹקִין עַל דָּבָר זֶה עָוֹן גָּדוֹל הוּא וְגוֹרֵם לַהֲרוֹג נְפָשׁוֹת רַבּוֹת מִיִּשְׂרָאֵל לְכַךְ נִסְמַךְ לוֹ וְלֹא תַעֲמוֹד עַל דַם רֵעֶךָ. צֵא וּלְמַד מַה אִירַע לְדוֹאֵג הָאֲדוֹמִי:
ב. אֵיזֶהוּ רָכִיל זֶה שֶׁטּוֹעֵן דְבָרִים וְהוֹלֵךְ מִזֶה לָזֶה וְאוֹמֵר כָּךְ אָמַר פְּלוֹנִי כָּךְ וְכָךְ שָׁמַעְתִּי עַל פְּלוֹנִי אַף עַל פִּי שֶׁהוּא אֱמֶת הֲרֵי זֶה מַחֲרִיב אֶת הָעוֹלָם. יֵשׁ עָוֹן גָּדוֹל מִזֶּה עַד מְאֹד וְהוּא בִּכְלַל לָאו זֶה וְהוּא לָשׁוֹן הָרָע וְהוּא הַמְסַפֵּר בְגַנוּת חֲבֵירוֹ אַף עַל פִּי שֶׁאָמַר אֱמֶת. אֲבָל הָאוֹמֵר שֶׁקֶר נִקְרָא מוֹצִיא שֵׁם רַע עַל חֲבֵירוֹ. אֲבָל בַּעַל לָשׁוֹן הָרָע זֶה שֶׁיּוֹשֵׁב וְאוֹמֵר כָּךְ וְכָךְ עָשָׂה פְּלוֹנִי וְכָךְ וְכָךְ הָיוּ אֲבוֹתָיו וְכָךְ וְכָךְ שָׁמַעְתִּי עָלָיו וְאָמַר דְבָרִים שֶׁל גְּנַאי עַל זֶה אָמַר הַכָּתוּב (תהלים יב) יַכְרֵת ה' כָּל שִׂפְתֵי חֲלָקוֹת לָשׁוֹן מְדַבֶּרֶת גְּדוֹלוֹת. אָמְרוּ חֲכָמִים שָׁלשׁ עֲבֵירוֹת נִפְרָעִין מִן הָאָדָם בָּעוֹלָם הַזֶּה וְאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא עֲבוֹדָה זָרָה גִּילוּי עֲרָיוֹת וּשְׁפִיכוּת דָמִים. וְלָשׁוֹן הָרָע כְּנֶגֶד כֻּלָּם. וְעוֹד אָמְרוּ חֲכָמִים כָּל הַמְסַפֵּר לָשׁוֹן הָרָע כְּאִלּוּ כּוֹפֵר בְּעִיקָר שֶׁנֶּאֱמַר (שם) אֲשֶׁר אָמְרוּ לִלְשׁוֹנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ. וְעוֹד אָמְרוּ חֲכָמִים שְׁלשָׁה לָשׁוֹן הָרָע הוֹרֶגֶת הָאוֹמְרוֹ וְהַמְּקַבְּלוֹ וְזֶה שֶׁנֶּאֱמַר עָלָיו וְהַמְּקַבְּלוֹ יוֹתֵר מִן הָאוֹמְרוֹ:
He who bears tales against his fellow violates a prohibitive commandment, saying: "Thou shalt not go up and down as a talebearer among thy people" (Lev. 19.16.); and although the punishment of flogging is not inflicted for violating this charge, it is a gross iniquity, and is the cause of the slaughtering of many souls in Israel; it is because thereof, that following this commandment is this Verse: "Neither shalt thou stand idly by the blood of thy neighbor" (Ibid.). Now, go ye and learn of that which happened to Doeg the Edomite.1First Samuel, 22.9-19. G.
Who is a sycophant? One who loads himself up with matters, and goes from this one to that one, saying to each, such did that man say, thus and such have I heard concerning that man, even though it be true, behold him, he destroys the universe. There is yet an extremely grosser iniquity, which, too, is included in this prohibitive commandment, and that is, the evil tongue, one who spreads scandal about his fellow even though he be telling truth. If he be lying, he is called a maligner who invents an evil name against his fellow. The owner of an evil tongue, behold him, he sits in company and relates, saying: thus and such did that certain party, thus and such were his parents, and thus and such I did hear about him and of course, he relates scandalous matters. Of him, the Verse says: "May the Lord cut off all flattering lips, the tongue that speaketh proud things" (Ps. 12.4).
The wise men said: "There are three transgresssions which call forth retribution from the man who perpetrates in this world, and disinherit him from a share in the world to come. They are: idolatry, adultery, and bloodshed; but the evil tongue outweighs them all" (Arakin, 16b). The wise men, moreover, said:3Arakin, 16b. G. "He who speaks with an evil tongue is like an atheist, for it is said: 'Who have said, Our tongues will we make mighty, our lips are with us, who is Lord over us'"? (Ps. 12.5.). And, again, the wise men said: "The evil tongue kills three persons, the one who speaks it, the one of whom it is spoken, and the one who receives it". In fact, the greatest harm comes to the one who receives the evil report.4Ibid.; Shabbat, 56. G.
מוסר
ספר צידה לדרך דף רי"ב
לְפִי שֶׁהַכְנִיעָה וְרִיחוּק הַגַּאֲוָה יַדְרִיךְ הָאָדָם לְיַחֵד כָּל הַמַּעֲשִׂים לַשֵּׁם יִתְבָּרַךְ יֵשׁ לְבָאֵר מִדַת הַכְנִיעָה וְהוּא שִׁפְלוּת הַנֶּפֶשׁ וְהַכְנָעוֹתֶיהָ וּמִיעוּט עֶרְכָּהּ אֶצְלָהּ וְהִיא מִדָּה מִמִּדּוֹת הַנֶּפֶשׁ הַטּוֹבָה. וְיֵרָאוּ אוֹתוֹתֶיהָ עַל הָאֵבָרִים מֵהֶם הַלָּשׁוֹן הָרַךְ. וְהַקּוֹל נָמוּךְ. וּמוֹשְׁלוֹ בְּיִצְרוֹ בְּעֵת הַכַּעַס. וּמִיעוּט הַנְּקָמָה אַחַר הַיְכוֹלֶת וְעִקָּרָהּ וִיסוֹדָהּ שֶׁל הַכְנִיעָה הִיא כְּנֶגֶד הַבּוֹרֵא. וְחַיָּיב אָדָם לְהִתְנַהֵג בָּהּ בְּכָל עֵת וּבְכָל זְמָן. וְהַנִכְנַע יִקָרֵא בִּלְשׁוֹנֵנוּ עָנָיו נִבְזֶה בְּעֵינָיו צָנוּעַ דַּכָּא שְׁפַל רוּחַ רוּחַ נִשְׁבָּרָה נִדְכֶּה רַךְ הַלֵּבָב נְכֵה רוּחַ. ודְבָרִים יֵשׁ שֶׁיִּתְחַיֵּיב בָּהֶם הַכְנִיעָה לְאָדָם נֶגֶד הַשֵּׁם. הָאֶחָד כְּשֶׁיֶּחֱלַשׁ כֹּחוֹ מִתְּנוּעוֹתָיו מִפְּנֵי חֳלָאִים וּמְזָגִים רָעִים וְחוּלְשַׁת הַהַרְכָּבָה יִכָּנַע אָז לַבּוֹרֵא שֶׁהוּא רוֹפֵא חִנָּם וְיַחֲלִימֵהוּ וְיִרְפָּאֵהוּ. הַשֵּׁנִי כְּשֶׁיִּמְצָאֵהוּ פֶּגַע מֵאוֹהֲבָיו אוֹ מִקְרוֹבָיו אוֹ יֵרֵד מִנְּכָסָיו וְכַיּוֹצֵא בוֹ וְיִצְטָרֵךְ לַבְּרִיּוֹת יִכָּנַע לִפְנֵי הַשֵּׁם וְיִצְעַק אֵלָיו וְיִשְׁמַע קוֹלוֹ. הַשְּׁלִישִׁי כְּשֶׁיַּחְשׁוֹב כַּמָה חוֹבוֹת עָלָיו מֵהַטּוֹבוֹת שֶׁעָשָׂה עִמּוֹ בּוֹרְאוֹ וְהוּא הוֹלֵךְ עִמּוֹ בְקֶרִי וּבְמֶרִי יִכָּנַע וְיִפְחַד מֵעָנְשׁוֹ וְשָׁב וְרָפָא לוֹ כְּמוֹ שֶׁנֶּאֱמַר בְּאַחְאָב (מ''א כ''א) הֲרָאִיתָ כִּי נִכְנַע אַחְאָב: