תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
כה (כט) וַיָּ֥זֶד יַעֲקֹ֖ב נָזִ֑יד וַיָּבֹ֥א עֵשָׂ֛ו מִן־הַשָּׂדֶ֖ה וְה֥וּא עָיֵֽף׃
וּבַשִּׁיל יַעֲקֹב תַּבְשִׁילָא וַאֲתָא (נ"א וְעַל) עֵשָׂו מִן חַקְלָא וְהוּא מְשַׁלְּהֵי:
(ל) וַיֹּ֨אמֶר עֵשָׂ֜ו אֶֽל־יַעֲקֹ֗ב הַלְעִיטֵ֤נִי נָא֙ מִן־הָאָדֹ֤ם הָאָדֹם֙ הַזֶּ֔ה כִּ֥י עָיֵ֖ף אָנֹ֑כִי עַל־כֵּ֥ן קָרָֽא־שְׁמ֖וֹ אֱדֽוֹם׃
וַאֲמַר עֵשָׂו לְיַעֲקֹב אַטְעֵמְנִי כְעַן מִן סִמּוֹקָא סִמּוֹקָא הָדֵין אֲרֵי מְשַׁלְּהֵי אָנָא עַל כֵּן קְרָא שְׁמֵיהּ אֱדוֹם:
(לא) וַיֹּ֖אמֶר יַעֲקֹ֑ב מִכְרָ֥ה כַיּ֛וֹם אֶת־בְּכֹרָֽתְךָ֖ לִֽי׃
וַאֲמַר יַעֲקֹב זַבִּין כְּיוֹם דִּלְהֵן יָת בְּכֵרוּתָךְ לִי:
(לב) וַיֹּ֣אמֶר עֵשָׂ֔ו הִנֵּ֛ה אָנֹכִ֥י הוֹלֵ֖ךְ לָמ֑וּת וְלָמָּה־זֶּ֥ה לִ֖י בְּכֹרָֽה׃
וַאֲמַר עֵשָׂו הָא אֲנָא אָזֵל לִמְמָת וּלְמָה דְּנָן לִי בְּכֵרוּתָא:
(לג) וַיֹּ֣אמֶר יַעֲקֹ֗ב הִשָּׁ֤בְעָה לִּי֙ כַּיּ֔וֹם וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּמְכֹּ֥ר אֶת־בְּכֹרָת֖וֹ לְיַעֲקֹֽב׃
וַאֲמַר יַעֲקֹב קַיֵּם לִי כְּיוֹם דִּלְהֵן וְקַיִּים לֵיהּ וְזַבִּין יָת בְּכֵרוּתֵיהּ לְיַעֲקֹב:
25 (29) And Ya῾aqov cooked pottage: and ῾Esav came from the field, and he was faint:
(30) and ῾Esav said to Ya῾aqov, Give me to swallow, I pray thee, of that red pottage; for I am faint: therefore was his name called Edom (red).
(31) And Ya῾aqov said, Sell me this day thy birthright.
(32) And ῾Esav said, Behold, I am at the point of death, and what profit shall this birthright do to me?
(33) And Ya῾aqov said, Swear to me this day; and he swore to him: and he sold his birthright to Ya῾aqov.
נביאים
א (יא) כִּ֣י מִמִּזְרַח־שֶׁ֜מֶשׁ וְעַד־מְבוֹא֗וֹ גָּד֤וֹל שְׁמִי֙ בַּגּוֹיִ֔ם וּבְכׇל־מָק֗וֹם מֻקְטָ֥ר מֻגָּ֛שׁ לִשְׁמִ֖י וּמִנְחָ֣ה טְהוֹרָ֑ה כִּֽי־גָד֤וֹל שְׁמִי֙ בַּגּוֹיִ֔ם אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת׃
אֲרֵי מִמַדְנַח שִׁמְשָׁא וְעַד מַעֲלֵיהּ רַב שְׁמִי בֵּינֵי עַמְמַיָא וּבְכָל עִדַן דְאַתּוּן עָבְדִין רְעוּתִי אֲנָא אֲקַבֵּל צְלוֹתְכוֹן וּשְׁמִי רַבָּא מִתְקַדַשׁ עַל יְדֵיכוֹן וּצְלוּתְכוֹן כְּקוּרְבַּן דְכֵי קֳדָמַי אֲרֵי רַב שְׁמִי בֵינֵי עַמְמַיָא אֲמַר יְיָ צְבָאוֹת:
(יב) וְאַתֶּ֖ם מְחַלְּלִ֣ים אוֹת֑וֹ בֶּאֱמׇרְכֶ֗ם שֻׁלְחַ֤ן אֲדֹנָי֙ מְגֹאָ֣ל ה֔וּא וְנִיב֖וֹ נִבְזֶ֥ה אׇכְלֽוֹ׃
וְאַתּוּן מְחַלְלִין יָתֵיהּ בִּדְאַתּוּן אָמְרִין פְּתוֹרָא דַייָ בְּסִיר הוּא וּבְסִירָן מַתְּנָתָא מִנֵיהּ:
(יג) וַאֲמַרְתֶּם֩ הִנֵּ֨ה מַתְּלָאָ֜ה וְהִפַּחְתֶּ֣ם אוֹת֗וֹ אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת וַהֲבֵאתֶ֣ם גָּז֗וּל וְאֶת־הַפִּסֵּ֙חַ֙ וְאֶת־הַ֣חוֹלֶ֔ה וַהֲבֵאתֶ֖ם אֶת־הַמִּנְחָ֑ה הַאֶרְצֶ֥ה אוֹתָ֛הּ מִיֶּדְכֶ֖ם אָמַ֥ר יְהֹוָֽה׃ {ס}
וְאִם תֵּימְרוּן הָא דְאַיְתֵינָא מִלֵאוּתָנָא וְשַׁנֵיקְתּוּן יָתֵיהּ אֲמַר יְיָ צְבָאוֹת וּמַיְתָן אַתּוּן דַאֲנִיס וְדַחֲגִיר וְדִמְרִיעַ וּמַיְתָן אַתּוּן לֵיהּ בְּקוּרְבָּנָא הֲאַקַבֵּל יָתֵיהּ בְּרַעֲוָא מִיֶדְכוֹן אֲמַר יְיָ:
(יד) וְאָר֣וּר נוֹכֵ֗ל וְיֵ֤שׁ בְּעֶדְרוֹ֙ זָכָ֔ר וְנֹדֵ֛ר וְזֹבֵ֥חַ מׇשְׁחָ֖ת לַאדֹנָ֑י כִּי֩ מֶ֨לֶךְ גָּד֜וֹל אָ֗נִי אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת וּשְׁמִ֖י נוֹרָ֥א בַגּוֹיִֽם׃
וְלִיט דְיַעְבֵּיד בִּנְכִיל וְאִית בְּעֶדְרֵיהּ דְכַר וְהוּא חַיָב לִנְדָר וּדְבַח דִמְחַבֵּל קֳדָם יְיָ אֲרֵי מְלַךְ רַב אֲנָא אֲמַר יְיָ צְבָאוֹת וּשְׁמִי חֲסִין בְּעַמְמַיָא:
ב (א) וְעַתָּ֗ה אֲלֵיכֶ֛ם הַמִּצְוָ֥ה הַזֹּ֖את הַכֹּהֲנִֽים׃
וּכְעַן לְכוֹן תַּפְקֵדְתָּא הָדָא כַהֲנַיָא:
1 (11) For from the rising of the sun until it goes down, my name is great among the nations; and in every place incense is burnt and sacrifices are offered to my name, and a pure offering: for
my name is great among the nations, says the Lord of hosts.
(12) But you profane it, in that you suppose that the table of the Lord is disgusting, and its fruit contemptible to eat.
(13) And you have said, Behold, what a weariness it is! and you have snuffed at it, says the Lord of hosts; and you have brought that which was torn, and the lame, and the sick; so you have brought an offering: should I accept this at your hand? says the
Lord.
(14) But cursed be the deceiver, who has in his flock a male, and yet vows, and sacrifices to the Lord what is blemished: for I am a great king, says the Lord of hosts, and
my name is feared among the nations.
2 (1) And now, O you priests, this commandment is for you.
כתובים
ו (א) בְּ֭נִי אִם־עָרַ֣בְתָּ לְרֵעֶ֑ךָ תָּקַ֖עְתָּ לַזָּ֣ר כַּפֶּֽיךָ׃
בְּרִי אִין עֲרֵבְתָּא לְחַבְרָךְ אַשְׁלֵימְתָּא לְנוּכְרָאָה יְדָךְ:
(ב) נוֹקַ֥שְׁתָּ בְאִמְרֵי־פִ֑יךָ נִ֝לְכַּ֗דְתָּ בְּאִמְרֵי־פִֽיךָ׃
אַתְצֵידְתָּא בְּמַאֲמָרָא דְפוּמָךְ אִתְאֲחַדְתָּא בְּמַאֲמָרָא דְפוּמָךְ:
(ג) עֲשֵׂ֨ה זֹ֥את אֵפ֪וֹא ׀ בְּנִ֡י וְֽהִנָּצֵ֗ל כִּ֘י בָ֤אתָ בְכַף־רֵעֶ֑ךָ לֵ֥ךְ הִ֝תְרַפֵּ֗ס וּרְהַ֥ב רֵעֶֽיךָ׃
עֲבֵיד הֵיכְנָא בְּנִי וְאִתְפְּצָא מְטוּל דִנְפַלְתָּא בְּיַד דְחַבְרָךְ אֱזֵל גְרֵג חֲבִיל חַבְרָךְ:
(ד) אַל־תִּתֵּ֣ן שֵׁנָ֣ה לְעֵינֶ֑יךָ וּ֝תְנוּמָ֗ה לְעַפְעַפֶּֽיךָ׃
לָא תִתֵּן שִׁנְתָּא לְעַיְנָךְ וְנֵימְתָא לִגְבִינָיִךְ:
(ה) הִ֭נָּצֵל כִּצְבִ֣י מִיָּ֑ד וּ֝כְצִפּ֗וֹר מִיַּ֥ד יָקֽוּשׁ׃ {פ}
דִתְתְפְּצֵי הֵיךְ טַבְיָא מִן נִשְׁבָּא וְהֵיךְ צִפְּרָא מִן פּוּחָא:
6 (1) My son, if thou be surety for thy friend, if thou hast struck thy palms for a stranger,
(2) if thou art snared with the words of thy mouth, caught with the sayings of thy mouth:
(3) do this now, my son, and deliver thyself, when thou art come into the hand of thy neighbour; go, abase thyself, and importune thy neighbour.
(4) Give no sleep to thy eyes, nor slumber to thy eyelids.
(5) Deliver thyself like a gazelle from the hand of the hunter, and like a bird from the hand of the fowler.
משנה
א. הַבָּא עַל יְבִמְתּוֹ, בֵּין בְּשׁוֹגֵג, בֵּין בְּמֵזִיד, בֵּין בְּאֹנֶס, בֵּין בְּרָצוֹן, אֲפִלּוּ הוּא שׁוֹגֵג וְהִיא מְזִידָה, הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת, הוּא אָנוּס וְהִיא לֹא אֲנוּסָה, הִיא אֲנוּסָה וְהוּא לֹא אָנוּס, אֶחָד הַמְעָרֶה וְאֶחָד הַגּוֹמֵר, קָנָה, וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה:
ב. וְכֵן הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה, אוֹ פְסוּלוֹת, כְּגוֹן אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, פָּסַל. וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה:
ג. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מִן הָאֵרוּסִין לֹא יֹאכְלוּ בַתְּרוּמָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין. נִתְאַרְמְלוּ אוֹ נִתְגָּרְשׁוּ, מִן הַנִּשּׂוּאִין פְּסוּלוֹת, מִן הָאֵרוּסִין כְּשֵׁרוֹת:
ד. כֹּהֵן גָּדוֹל לֹא יִשָּׂא אַלְמָנָה, בֵּין אַלְמָנָה מִן הָאֵרוּסִין, בֵּין אַלְמָנָה מִן הַנִּשּׂוּאִין, וְלֹא יִשָּׂא אֶת הַבּוֹגֶרֶת. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין בְּבוֹגֶרֶת. לֹא יִשָּׂא אֶת מֻכַּת עֵץ. אֵרֵס אֶת הָאַלְמָנָה, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, יִכְנֹס. וּמַעֲשֶׂה בִיהוֹשֻׁעַ בֶּן גַּמְלָא שֶׁקִּדֵּשׁ אֶת מָרְתָא בַת בַּיְתוֹס, וּמִנָּהוּ הַמֶּלֶךְ לִהְיוֹת כֹּהֵן גָּדוֹל, וּכְנָסָהּ. שׁוֹמֶרֶת יָבָם שֶׁנָּפְלָה לִפְנֵי כֹהֵן הֶדְיוֹט, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, אַף עַל פִּי שֶׁעָשָׂה בָהּ מַאֲמָר, הֲרֵי זֶה לֹא יִכְנֹס. כֹּהֵן גָּדוֹל שֶׁמֵּת אָחִיו, חוֹלֵץ וְלֹא מְיַבֵּם:
ה. כֹּהֵן הֶדְיוֹט לֹא יִשָּׂא אַיְלוֹנִית, אֶלָּא אִם כֵּן יֶשׁ לוֹ אִשָּׁה וּבָנִים. רַבִּי יְהוּדָה אוֹמֵר, אַף עַל פִּי שֶׁיֶּשׁ לוֹ אִשָּׁה וּבָנִים, לֹא יִשָּׂא אַיְלוֹנִית, שֶׁהִיא זוֹנָה הָאֲמוּרָה בַתּוֹרָה. וַחֲכָמִים אוֹמְרִים, אֵין זוֹנָה אֶלָּא גִיּוֹרֶת וּמְשֻׁחְרֶרֶת וְשֶׁנִּבְעֲלָה בְעִילַת זְנוּת:
ו. לֹא יִבָּטֵל אָדָם מִפְּרִיָּה וּרְבִיָּה, אֶלָּא אִם כֵּן יֶשׁ לוֹ בָנִים. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי זְכָרִים. וּבֵית הִלֵּל אוֹמְרִים, זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר, (בראשית ה) זָכָר וּנְקֵבָה בְּרָאָם. נָשָׂא אִשָּׁה, וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים, וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל. גֵּרְשָׁהּ, מֻתֶּרֶת לִנָּשֵׂא לְאַחֵר. וְרַשַּׁאי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ עֶשֶׂר שָׁנִים. וְאִם הִפִּילָה, מוֹנֶה מִשָּׁעָה שֶׁהִפִּילָה. הָאִישׁ מְצֻוֶּה עַל פְּרִיָּה וּרְבִיָּה, אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, עַל שְׁנֵיהֶם הוּא אוֹמֵר (בראשית א), וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ:
1. One who had intercourse with his yevama, whether unwittingly, i.e., he thought he was having intercourse with someone else, or intentionally, i.e., he knew she was his yevama and nevertheless had intercourse with her without intent to perform levirate marriage; whether due to coercion or willingly; even if he was unwitting and her participation was intentional, his participation was intentional and she was unwitting, he was coerced and she was not coerced, or she was coerced and he was not coerced; both one who merely engages in the initial stage of intercourse and one who completes the act of intercourse has thereby acquired his yevama. And similarly, the Torah did not distinguish between an act of intercourse in an atypical manner, i.e., anal intercourse, and intercourse in a typical manner.
2. And so too, with regard to a man who had intercourse with any one of those with whom relations are forbidden [arayot] by the Torah or with those who are unfit for him even though they are not in the category of arayot, for example, a widow with a High Priest; a divorcée and a yevama who performed ḥalitza [ḥalutza] with a common priest; a mamzeret, i.e., a woman born from an incestuous or adulterous relationship, or a Gibeonite woman with an Israelite; the daughter of an Israelite with a mamzer or a Gibeonite; he has disqualified her from marrying into the priesthood through this act no matter how it was performed, and the Torah did not distinguish between the act of intercourse in an atypical manner, i.e., anal intercourse, and intercourse in a typical manner.
3. A widow to a High Priest, a divorcée, or a ḥalutza to a common priest, even if they had only engaged in betrothal and had not yet had intercourse, may not partake of teruma. Since they are forbidden to the men who betrothed them, the betrothal itself disqualifies them from the privileges of priesthood even if they are the daughters of priests. Rabbi Elazar and Rabbi Shimon declare them fit to partake of teruma. Since the prohibition is violated through the act of intercourse and not betrothal, the women are disqualified only once they have intercourse. In a case where these women were widowed or divorced, if it was from marriage, they are disqualified from the priesthood and may not partake of teruma. This is because a woman prohibited from marrying a priest who has intercourse with a priest becomes a ḥalala, and is thereby disqualified from partaking of teruma. However, if they were widowed or divorced from their state of betrothal, they are once again fit to partake of teruma according to all opinions.
4. A High Priest may not marry a widow, whether she is a widow from betrothal or a widow from marriage. And he may not marry a grown woman. He may marry only a minor or a young woman. Rabbi Elazar and Rabbi Shimon declare a grown woman fit to marry a High Priest. And he may not marry a woman whose hymen was torn accidentally. If a priest betrothed a widow and was subsequently appointed to be High Priest, he may marry her. And there was an incident with Yehoshua ben Gamla, who betrothed Marta bat Baitos, a widow, and the king subsequently appointed him to be High Priest, and he nevertheless married her. Conversely, in the case of a widow waiting for her yavam who happened before a common priest, i.e., the priest was her yavam, and he was subsequently appointed to be High Priest, then even if he had already performed levirate betrothal with her, he may not marry her, because she is a widow. A High Priest whose brother died without children performs ḥalitza and he does not perform levirate marriage, as he may not marry a widow.
5. A common priest may not marry a sexually underdeveloped woman [aylonit], who is incapable of bearing children, unless he already has a wife and children. Rabbi Yehuda says: Even if he has a wife and children, he may not marry a sexually underdeveloped woman, as she is the zona about whom it is stated in the Torah that a priest may not marry her. Intercourse with her is considered a licentious act because she is incapable of bearing children. And the Rabbis say: The only women in the category of zona, who are therefore forbidden to a priest, are a female convert, a freed maidservant, and any woman who engaged in licentious sexual intercourse with a man she is prohibited from marrying.
6. A man may not neglect the mitzva to be fruitful and multiply unless he already has children. Beit Shammai say: One fulfills this mitzva with two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” (Genesis 5:2). If a man married a woman and stayed with her for ten years and she did not give birth, he is no longer permitted to neglect the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her. If he divorced her she is permitted to marry another man, as it is not necessarily on her account that she and her first husband did not have children, and the second husband is permitted to stay with her for ten years. And if she had a miscarriage, he counts the ten years from the time of the miscarriage. A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).
גמרא
אֶלָא אִם כֵּן יֵשׁ לוֹ אִשָּׁה וְכוּ'. מַתְנִיתִין דְּלֹא כְּרִבִּי יְהוֹשֻׁעַ דְּתַנְיָא רִבִּי יְהוֹשֻׁעַ אוֹמֵר נָשָׂא אָדָם אִשָּׁה בְּיַלְדּוּתוֹ יִשָּׂא אִשָּׁה בְּזִקְנוּתוֹ הָיוּ לוֹ בָנִים בְּיַלְדוּתוֹ יִהְיוּ לוֹ בָנִים בְּזִקְנוּתוֹ שֶׁנֶּאֱמַר (קהלת יא) בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ כִּי אֵינְךָ יוֹדֵעַ אֵי זֶה יִכְשַׁר הֲזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. רִבִּי עֲקִיבָא אוֹמֵר לָמַד תּוֹרָה בְּיַלְדּוּתוֹ יִלְמוֹד תּוֹרָה בְּזִקְנוּתוֹ הָיוּ לוֹ תַלְמִידִים בְּיַלְדּוּתוֹ יִהְיוּ לוֹ תַלְמִידִים בְּזִקְנוּתוֹ שֶׁנֶּאֱמַר (שם) בַּבֹּקֶר זְרַע וְגוֹ'. אָמַר רַב מַתְנָה הֲלָכָה כְּרִבִּי יְהוֹשֻׁעַ. אָמַר רִבִּי תַּנְחוּם אָמַר רִבִּי חֲנִילָאי. כָּל אָדָם שֶׁאֵין לוֹ אִשָּׁה שָׁרוּי בְּלֹא שִׂמְחָה בְּלֹא בְּרָכָה בְּלֹא טוֹבָה. בְּלֹא שִׂמְחָה דִּכְתִיב (דברים יד) וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ. בְּלֹא בְרָכָה דִּכְתִיב (יחזקאל מד) לְהָנִיחַ בְּרָכָה אֶל בֵּיתֶךָ. בְּלֹא טוֹבָה דִּכְתִיב (בראשית ב) לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ. בְּמַעֲרָבָא אַמְרֵי בְלֹא תוֹרָה בְּלֹא חוֹמָה. בְּלֹא תוֹרָה דִּכְתִיב (איוב ו) הַאִם אֵין עֶזְרָתִי בִּי וְתוּשִׁיָּה נִדְּחָה מִמֶּנִּי. בְּלֹא חוֹמָה דִכְתִיב (ירמיה לא) נְקֵבָה תְּסוֹבֵב גָּבֶר. רָבָא בַר עוּלָא אָמַר בְּלֹא שָׁלוֹם דִּכְתִיב (איוב ה) וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַיּוֹדֵעַ בְּאִשְׁתּוֹ שֶׁהִיא יִרְאַת שָׁמַיִם וְאֵינוֹ פוֹקְדָהּ נִקְרָא חוֹטֵא שֶׁנֶּאֱמַר (שם) וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ וְגוֹ'. וְאָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי חַיָּיב אָדָם לִפְקוֹד אֶת אִשְׁתּוֹ בְּשָׁעָה שֶׁהוּא יוֹצֵא לַדֶּרֶךְ שֶׁנֶּאֱמַר (שם) וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ וְגוֹ'. הָא מֵהָכָא נַפְקָא מֵהָתָם נַפְקָא (בראשית ג) וְאֶל אִישֵׁךְ תְּשׁוקָתֵךְ מְלַמֵּד שֶׁהָאִשָּׁה מִשְׁתּוֹקֶקֶת עַל בַּעְלָהּ בְּשָׁעָה שֶׁהוּא יוֹצֵא לַדֶּרֶךְ. אָמַר רַב יוֹסֵף לֹא נִצְרְכָה אֶלָּא סָמוּךְ לְוֶסְתָּהּ וְכַמָּה אָמַר רַבָּה עוֹנָה. וְהָנֵי מִילֵי לִדְבַר הָרְשׁוּת אֲבָל לִדְבַר מִצְוָה מִיטְרִיד. תָּנוּ רַבָּנָן הָאוֹהֵב אֶת אִשְׁתּוֹ כְּגוּפוֹ וְהַמְכַבְּדָהּ יוֹתֵר מִגּוּפוֹ וְהַמַּדְרִיךְ בָּנָיו וּבְנוֹתָיו בְּדֶרֶךְ יְשָׁרָה וְהַמַּשִּׂיאָן סָמוּךְ לְפִרְקָן עָלָיו הַכָּתוּב אוֹמֵר (שם) וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ. הָאוֹהֵב אֶת שְׁכֵנָיו וְהַמְקָרֵב אֶת קְרוֹבָיו וְהַנּוֹשֵׂא אֶת בַּת אֲחוֹתוֹ וְהַמַּלְוֶה סֶלַע לֶעָנִי בִּשְׁעַת דּוֹחֲקוֹ עָלָיו הַכָּתוּב אוֹמֵר (ישעיה נח) אָז תִּקְרָא וַה' יַעֲנֶה תְּשַׁוֵּעַ וְיֹאמַר הִנֵּנִי:
§ The Gemara comments: The mishna is not in accordance with the opinion of Rabbi Yehoshua. As it is taught in a baraita that Rabbi Yehoshua says: If a man married a woman in his youth, and she passed away, he should marry another woman in his old age. If he had children in his youth, he should have more children in his old age, as it is stated: “In the morning sow your seed, and in the evening do not withhold your hand; for you do not know which shall prosper, whether this or that, or whether they both alike shall be good” (Ecclesiastes 11:6). This verse indicates that a man should continue having children even after he has fulfilled the mitzva to be fruitful and multiply.
Rabbi Akiva says that the verse should be understood as follows: If one studied Torah in his youth he should study more Torah in his old age; if he had students in his youth he should have additional students in his old age, as it is stated: “In the morning sow your seed, etc.” They said by way of example that Rabbi Akiva had twelve thousand pairs of students in an area of land that stretched from Gevat to Antipatris in Judea, and they all died in one period of time, because they did not treat each other with respect.
And the world was desolate of Torah until Rabbi Akiva came to our Rabbis in the South and taught his Torah to them. This second group of disciples consisted of Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, and Rabbi Elazar ben Shamua. And these are the very ones who upheld the study of Torah at that time. Although Rabbi Akiva’s earlier students did not survive, his later disciples were able to transmit the Torah to future generations.
With regard to the twelve thousand pairs of Rabbi Akiva’s students, the Gemara adds: It is taught that all of them died in the period from Passover until Shavuot. Rav Ḥama bar Abba said, and some say it was Rabbi Ḥiyya bar Avin: They all died a bad death. The Gemara inquires: What is it that is called a bad death? Rav Naḥman said: Diphtheria.
Rav Mattana said: The halakha is in accordance with the opinion of Rabbi Yehoshua, who said that one must attempt to have more children even if he has already fulfilled the mitzva to be fruitful and multiply.
§ Apropos the discussion with regard to the mitzva to have children, the Gemara cites statements about marriage in general. Rabbi Tanḥum said that Rabbi Ḥanilai said: Any man who does not have a wife is left without joy, without blessing, without goodness. He proceeds to quote verses to support each part of his statement. He is without joy, as it is written: “And you shall rejoice, you and your household” (Deuteronomy 14:26), which indicates that the a man is in a joyful state only when he is with his household, i.e., his wife. He is without blessing, as it is written: “To cause a blessing to rest in your house” (Ezekiel 44:30), which indicates that blessing comes through one’s house, i.e., one’s wife. He is without goodness, as it is written: “It is not good that man should be alone” (Genesis 2:18), i.e., without a wife.
In the West, Eretz Yisrael, they say: One who lives without a wife is left without Torah, and without a wall of protection. He is without Torah, as it is written: “Is it that I have no help in me, and that sound wisdom is driven from me?” (Job 6:13), indicating that one who does not have a wife lacks sound wisdom, i.e., Torah. He is without a wall, as it is written: “A woman shall go round a man” (Jeremiah 31:21), similar to a protective wall.
Rava bar Ulla said: One who does not have a wife is left without peace, as it is written: “And you shall know that your tent is in peace; and you shall visit your habitation and shall miss nothing” (Job 5:24). This indicates that a man has peace only when he has a tent, i.e., a wife.
On the same verse, Rabbi Yehoshua ben Levi said: Whoever knows that his wife fears Heaven and she desires him, and he does not visit her, i.e., have intercourse with her, is called a sinner, as it is stated: And you shall know that your tent is in peace; and you shall visit your habitation. And Rabbi Yehoshua ben Levi said: A man is obligated to visit his wife for the purpose of having intercourse when he is about to depart on a journey, as it is stated: “And you shall know that your tent is in peace, etc.”
The Gemara asks: Is this last statement derived from here? It is derived from there: “And your desire shall be to your husband” (Genesis 3:16), which teaches that a wife desires her husband when he is about to depart on a journey. Rav Yosef said: The additional derivation cited by Rabbi Yehoshua ben Levi is necessary only near the time of her set pattern, i.e., when she expects to begin experiencing menstrual bleeding. Although the Sages generally prohibited intercourse at this time due to a concern that the couple might have intercourse after she begins bleeding, if he is about to depart on a journey he must have intercourse with her.
The Gemara asks: And how much before the expected onset of menstrual bleeding is considered near the time of her set pattern? Rava said: An interval of time, i.e., half a daily cycle, either a day or a night. The Gemara comments: And this statement that a man must have intercourse with his wife before he departs on a journey applies only if he is traveling for an optional matter, but if he is traveling in order to attend to a matter pertaining to a mitzva, he is not required to have intercourse with his wife so that he not become preoccupied and neglect the mitzva.
§ The Sages taught: One who loves his wife as he loves himself, and who honors her more than himself, and who instructs his sons and daughters in an upright path, and who marries them off near the time when they reach maturity, about him the verse states: And you shall know that your tent is in peace. As a result of his actions, there will be peace in his home, as it will be devoid of quarrel and sin. One who loves his neighbors, and who draws his relatives close, and who marries the daughter of his sister, a woman he knows and is fond of as a family relative and not only as a wife,
and who lends a sela to a pauper at his time of need, about him the verse states: “Then shall you call, and the Lord will answer; you shall cry, and He will say: Here I am” (Isaiah 58:9).
זוהר
וַיְצַו אֲבִימֶלֶךְ אֶת כָּל הָעָם לֵאמֹר הַנּוֹגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת, תָּא חֲזֵי כַּמָּה אוֹרִיךְ לְהוּ קֻדְשָׁא בְּרִיךְ הוּא לִרְשִׁיעַיָּא בְּגִין הַהוּא טִיבוּ דְּעָבַד עִם אֲבָהָן קַמָּאֵי דְּהָא בְּגִין דָּא לָא שַׁלִּיטוּ בְּהוּ יִשְׂרָאֵל עַד לְבָתַר דָּרִין בַּתְרָאִין יָאוּת עָבַד אֲבִימֶלֶךְ דְּעָבַד טִיבוּ עִם יִצְחָק דְּאָמַר לֵיהּ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב, רַבִּי יְהוּדָה אָמַר חֲבָל עֲלַיְהוּ דִּרְשִׁיעַיָּא דְּטִיבוּתָא דִּלְהוֹן לָאו אִיהוּ שְׁלִים, תָּא חֲזֵי עֶפְרוֹן בְּקַדְּמִיתָא אָמַר (בראשית כ''ג) אֲדוֹנִי שְׁמָעֵנִי הַשָּׂדֶה נָתַתִּי לָךְ וְהַמְּעָרָה אֲשֶׁר בּוֹ לְךָ נְתַתִּיהָ וְגוֹ', וּלְבָתַר אָמַר אֶרֶץ אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף וְגוֹ' וּכְתִיב וַיִּשְׁקוֹל אַבְרָהָם לְעֶפְרוֹן וְגוֹ' עוֹבֵר לַסוֹחֵר, אוֹף הָכָא כְּתִיב בְּקַדְּמִיתָא הִנֵּה אַרְצִי לְפָנֶיךָ וְגוֹ', וּלְבָתַר אָמַר לוֹ לֵךְ מֵעִמָּנוּ כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד, אָמַר לֵיהּ רַבִּי אֶלְעָזָר דָּא הוּא טִיבוּ דְּעָבַד עִמֵּיהּ דְּלָא נָסִיב מִדִּילֵיהּ אֲבִימֶלֶךְ כְּלוּם וְשַׁדְרֵיהּ בְּכָל מָמוֹנֵיהּ וּלְבָתַר אָזַל בַּתְרֵיהּ לְמִגְּזָר עִמֵּיהּ קְיָּם, וְאָמַר רַבִּי אֶלְעָזָר יָאוּת עָבַד יִצְחָק דְּהָא בְּגִין דְּיָדַע רָזָא דְּחָכְמָתָא אִשְׁתַּדַּל וְחָפַר בִּירָא דְּמַיָּן בְּגִין לְאִתְתַּקָּפָא בִּמְהֵימָנוּתָא כִּדְקָא יָאוּת וְכֵן אַבְרָהָם אִשְׁתַּדַּל וְחָפַר בִּירָא דְּמַיָּא, (וְכֵן יִצְחָק) יַעֲקֹב אַשְׁכַּח לֵיהּ מִתְתַּקַּן וְיָתִיב עֲלֵיהּ וְכֻלְּהוּ אָזְלוּ בַּתְרֵיהּ וְאִשְׁתַּדָּלוּ בְּגִין לְאִתְתַּקָּפָא בִּמְהֵימָנוּתָא שְׁלֵימָתָא כִּדְקָא יָאוּת, וְהַשְׁתָּא יִשְׂרָאֵל אִתְתַּקָּפוּ בֵּיהּ בְּרָזֵי דְּפִקּוּדֵי אוֹרַיְתָא כְּגוֹן דְּכָל יוֹמָא וְיוֹמָא אִתְתַּקַּף בַּר נַשׁ בְּצִיצִית דְּאִיהוּ מִצְוָה וּבַר נַשׁ אִתְעַטַּף בֵּיהּ, הָכִי נַמֵּי בִּתְפִלֵּי דְּמַנַּח אֲרֵישֵׁיהּ וּבִדְרוֹעֵיהּ דְּאִנּוּן רָזָא עִלָּאָה כִּדְקָא חֲזֵי בְּגִין דְּקֻדְשָׁא בְּרִיךְ הוּא אִשְׁתַּכַּח בֵּיהּ בְּבַר נַשׁ דְּאִתְעַטַּר בֵּיהּ בִּתְפִלּוֹי וְאִתְעַטַּף בְּצִיצִית וְכֹלָּא רָזָא דִּמְהֵימָנוּתָא עִלָּאָה, וְעַל דָּא מַאן דְּלָא אִתְעַטַּף בְּהַאי וְלָא אִתְעַטַּר לְאִתְתַּקָּפָא בִּתְפִלּוֹי בְּכָל יוֹמָא דָּמִי לֵיהּ דְּלָא שַׁרְיָא עִמֵּיהּ מְהֵימָנוּתָא וְאִתְעֲדִי מִנֵּיהּ דְּחִילוּ דְּמָארֵיהּ וּצְלוֹתֵיהּ לָאו צְלוֹתָא כִּדְקָא יָאוּת, וּבְגִין כָּךְ אֲבָהָן הֲווּ מִתְתַּקְּפֵי גּוֹ מְהֵימָנוּתָא עִלָּאָה בְּגִין דְּבִירָא עִלָּאָה דְּרָזָא דִּמְהֵימָנוּתָא שְׁלֵימָתָא שַׁרְיָא בֵּיהּ:
Rabbi Elazar said that this is because the Shechinah does not live outside the Holy Land. Therefore, there is no fear of Elohim in this place. This is not Her place, and She does not dwell here. And Isaac was strengthened by the faith when he saw the Shechinah dwelling in his wife. "And Abimelech charged all his people, saying, 'He that touches this man or his wife shall surely be put to death'" (Beresheet 26:11). Come and behold, how long had the Holy One, blessed be He, refrained from avenging the wicked, for as a result of the good Abimelech did with the first Patriarchs, the children of Yisrael did not rule over the Philistines until generations later. Abimelech did well to act properly toward Isaac, as he said (to Abraham), "Behold, my land is before you, dwell where it pleases you" (Beresheet 20:15).
Rabbi Yehuda said, Woe to the wicked, whose generosity is not complete. Come and behold, Efron first said, "my lord, hear me, the field I give you, and the cave that is in it" (Beresheet 23:11). Later he said, "four hundred shekels" (Ibid. 14), and then, "and Abraham weighed to Efron current money with the merchant" (Ibid. 16). Here too, it is written at first "Behold, my land is before you,". Then he said (to Isaac), "Go from us; for you are much mightier than we" (Beresheet 26:16). Rabbi Elazar said to him, This is the benevolence Abimelech had for Isaac. He took nothing from him and sent him away with his money and possessions. Then, he went after him to make a covenant with him.
And Rabbi Elazar said that Isaac did well because he knew the secret of wisdom. He strove and dug a well of water, so as to be properly invigorated by Faith. Abraham also strove and dug a well of water. Jacob found it completed and settled by it. Everybody went after it and strove by it, so as to be strengthened by the true Faith, as is proper.
Presently, the children of Yisrael are strengthened by it, according to the secret of keeping the commandments of the Torah; every day a man is strengthened and enveloped by the commandment of the Tzitzit ('fringes'), as he also is by the Tefilin he puts on his head and arm. This is as it should be, for they are the supernal mystery. For the Holy One, blessed be He, dwells with the man who is crowned by Tefilin and clothed with the fringes. All is in the secret of high Faith.
Therefore, whoever does not wear the fringes and is not invigorated by the Tefilin daily, appears as if faith does not dwell with him. The fear of his Master is removed from him, and his prayer is no proper prayer. For this reason, the fathers were strengthened by the supreme faith, since within the supernal well dwells whole faith. "And he removed from there, and dug another well..." (Beresheet 26:22). Rabbi Chiya opened the discussion with the verse, "and Hashem shall guide you continually, and satisfy your soul in drought, and make strong your bones" (Yeshayah 58:11). This verse had already been explained, but by this verse the faithful were strengthened, for it promises them the World to Come. "And Hashem shall guide you continually" in this world and the World to Come. "And Hashem shall guide you." Because he said, "And Hashem shall guide you," why add the word "continually (Heb. תָּמִיד)?" For this hints at the daily offering (lit. 'continue') made at dusk that receives its strength from underneath Yitzchak's arm. How do we know that? From David, as it is written, "He leads me in the paths of righteousness for His name's sake" (Tehilim 23:3). Just as the word "leads," spoken by David, means the illumination of the left, as it is written, "in the paths of Righteousness," which is a name of the Nukva when she shines from the left, here too when it says "guide," it alludes to the illumination of the left. "And satisfy your soul in drought (also: brightness)" (Yeshayah 58:11) refers to the shining lamp that all the souls delight in and take pleasure in beholding. The verses ends, "and make strong your bones" (Ibid.). The end does not suit the beginning, for if the soul of the righteous (is satisfied), why does it now say "and make strong your bones,"? This has already been explained. It refers to the resurrection of the dead, the fact that the Holy One blessed be He, will revive the dead and fix man's bones as they were at first, in a whole body. And Light will be added from the shining lamp so the soul will be illuminated together with the body in a complete whole. This way, it refers to the soul of the Righteous, to which the Holy One, blessed be He, will give a whole body in which to be clothed for eternity.
וַיְצַו אֲבִימֶלֶךְ וְגוֹ': בֹּא וּרְאֵה, כַּמָּה הִמְתִּין הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִפָּרַע מֵרְשָׁעִים, כִּי בִּשְׁבִיל אוֹתוֹ הַטּוֹב שֶׁעָשָׂה אֲבִימֶלֶךְ עִם הָאָבוֹת הָרִאשׁוֹנִים הֲרֵי בִּשְׁבִיל זֶה לֹא שָׁלְטוּ יִשְׂרָאֵל בַּפְּלִשְׁתִּים עַד לְאַחַר זְמָן בַּדּוֹרוֹת הָאַחֲרוֹנִים. יָפֶה עָשָׂה אֲבִימֶלֶךְ שֶׁעָשָׂה טוֹב עִם יִצְחָק, כְּמוֹ שֶׁאָמַר לְאַבְרָהָם הִנֵּה אַרְצִי לְפָנֶיךְ בַּטּוֹב בְּעֵינֶיךְ שֵׁב. כִּי אֲמִירָה זוֹ סוֹבֶבֶת וַדַּאי גַּם עַל תּוֹלְדוֹתָיו שֶׁל אַבְרָהָם, לָכֵן קִיֵּם דְּבָרָיו גַּם בְּיִצְחָק. וְרַבִּי אֶלְעָזָר מְשַׁבְּחוֹ עַל שֶׁקִּיֵּם הַבְטָחָתוֹ. רַבִּי יְהוּדָה אָמַר אוֹי לָהֶם לָרְשָׁעִים, שֶׁטּוֹבָתָם אֵינָהּ שְׁלֵמָה. בֹּא וּרְאֵה, עֶפְרוֹן בַּתְּחִלָּה אָמַר, (בראשית כ''ג) אֲדוֹנִי שְׁמָעֵנִי הַשָּׂדֶה נָתַתִּי לָךְ וְגוֹ', וְאַחַר כָּךְ אָמַר אֶרֶץ אַרְבַּע מֵאוֹת וְגוֹ', וּכְתִיב וַיִּשְׁקוֹל וְגוֹ' עוֹבֵר לַסּוֹחֵר, אַף כָּאן כָּתוּב מִתְּחִלָּה, שֶׁאָמַר לְאַבְרָהָם, הִנֵּה אַרְצִי לְפָנֶיךְ, שֶׁגַּם יִצְחָק בִּכְלָל זֶה, כַּנִּזְכָּר לְעֵיל, וְאַחַר כָּךְ אָמַר לְיִצְחָק, לֵךְ מֵעִמָּנוּ כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד. אָמַר לֵיהּ רַבִּי אֶלְעָזָר, זֶה הוּא הַטּוֹב שֶׁעָשָׂה עִם יִצְחָק שֶׁאֲבִימֶלֶךְ לֹא לָקַח מִמֶּנּוּ מַשֶּׁהוּ, וְשִׁלְּחוֹ עִם כָּל כַּסְפּוֹ וּרְכוּשׁוֹ, וְאַחַר כָּךְ הָלַךְ אַחֲרָיו לִכְרוֹת עִמּוֹ בְּרִית. וְאָמַר רַבִּי אֶלְעָזָר, יָפֶה עָשָׂה יִצְחָק, כִּי בִּשְׁבִיל שֶׁיָּדַע סוֹד הַחָכְמָה הִשְׁתַּדֵּל וְחָפַר בְּאֵר מַיִם, כְּדֵי לְהִתְחַזֵּק בֶּאֱמוּנָה. וְכֵן אַבְרָהָם הִשְׁתַּדֵּל וְחָפַר בְּאֵר מַיִם. יַעֲקֹב, כְּבָר מָצָא אוֹתָהּ מְתוּקֶנֶת, וְיָשַׁב עָלֶיהָ. וְכֻלָּם הָלְכוּ אַחֲרֶיהָ, אַחַר הַבְּאֵר, וְהִשְׁתַּדְּלוּ בָּהּ, כְּדֵי לְהִתְחַזֵּק בֶּאֱמוּנָה שְׁלֵמָה כָּרָאוּי. וְעַתָּה, יִשְׂרָאֵל מִתְחַזְּקִים בָּהּ בִּבְאֵר מַיִם, שֶׁמְּקַיְּמִים מִצְוֹת הַתּוֹרָה, דְּהַיְנוּ שֶׁבְּכָל יוֹם וָיוֹם מִתְחַזֵּק הָאָדָם בַּצִיצִית, שֶׁהִיא מִצְוָה, וְהָאָדָם מִתְעַטֵּף בּוֹ, וְגַם כֵּן בַּתְּפִלִּין שֶׁמַּנִּיחַ עַל רֹאשׁוֹ וּזְרוֹעוֹ כָּרָאוּי, שֶׁהֵם סוֹד עֶלְיוֹן, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹרֶה עִם הָאָדָם הַמִּתְעַטֵּר בִּתְפִלָּיו וּמִתְעַטֵּף בַּצִיצִית. וְהַכֹּל הוּא סוֹד אֱמוּנָה הָעֶלְיוֹנָה. וְעַל כֵּן, מִי שֶׁאֵינוֹ מִתְעַטֵּף בַּצִיצִית, וְאֵינוֹ מִתְחַזֵּק לְהִתְעַטֵּר בִּתְפִלִּין בְּכָל יוֹם, הוּא דּוֹמֶה, שֶׁהָאֱמוּנָה אֵינָהּ שׁוֹרָה עָלָיו, וְהֻסָּר מִמֶּנּוּ יִרְאַת רִבּוֹנוֹ, וּתְפִלָּתוֹ אֵינָהּ תְּפִלָּה כָּרָאוּי, וּמִשּׁוּם זֶה, הָיוּ מִתְחַזְּקִים הָאָבוֹת בֶּאֱמוּנָה הָעֶלְיוֹנָה, מִשּׁוּם שֶׁבּוֹר הָעֶלְיוֹן, סוֹד אֱמוּנָה הַשְּׁלֵמָה שׁוֹרֶה בָּהּ.
הלכה פסוקה
א. כָּל הַשֵּׁמוֹת הָאֲמוּרוֹת בְּאַבְרָהָם. קדֶשׁ אַף זֶה שֶׁנֶּאֱמַר (בראשית יח) אֲדֹנָי אִם נָא מָצָאתִי חֵן הֲרֵי הוּא קדֶשׁ. כָּל הַשֵּׁמוֹת הָאֲמוּרוֹת בְּלוֹט חוֹל חוּץ מִזֶּה (שם יט) אַל נָא אֲדֹנָי הִנֵה נָא מָצָא עַבְדְךָ חֵן. כָּל הַשֵׁמוֹת הָאֲמוּרוֹת בְּגִבְעַת בִּנְיָמִין קדֶשׁ. כָּל הַשֵׁמוֹת הָאֲמוּרוֹת בְמִיכָה חוֹל. כָּל הַשֵׁמוֹת הָאֲמוּרוֹת בְנָבוֹת קדֶשׁ. כָּל שְׁלֹמֹה הָאָמוּר בְשִׁיר הַשִׁירִים קדֶשׁ וַהֲרֵי הוּא כִּשְׁאַר הַכִּינוּיִים חוּץ מִזֶה הָאֶלֶף לְךָ שְׁלֹמֹה. כָּל מַלְכַיָּא הָאָמוּר בְדָנִיאֵל חוֹל חוּץ מִזֶה אַנְתְּ מַלְכָּא מֶלֶךְ מַלְכַיָּא וַהֲרֵי הוּא כִּשְׁאַר הַכִּנוּיִים:
All the Names mentioned in connection with Abraham, are sacred, even this one, saying: "My Lord, if now I have found grace" (Gen. 18.3), is sacred. All the names mentioned in connection with Lot are profane, save this one: "Not so my Lord, I pray Thee, behold if now Your servant has found grace" (Ibid. 118.19). All the Names mentioned in connection with Geboth Benjamin (Judg. 20) are sacred. All the names mentioned in connection with Micha (Ibid. 17) are profane. All the Names mentioned in connection with Naboth (I Kings 21.3) are sacred. Every Solomon mentioned in Song of Songs is sacred, and it is like the other Attributes, save only the one saying: "Thou, O Solomon, shall have the thousand" (Song of Songs VIII, 12). Every mention of King in Daniel is profane, save this one where it is said: "Thou art the King of Kings" (Dan. 2.37),12Shebu’ot 35. C. and it is like the other Attributes.
מוסר
ספר צידה לדרך דף רי"ב
דַּע כִּי בְּזִכְרוֹן מַאֲמָרֵי הַחֲסִידִים וּמַעֲשֵׂיהֶם תַּשְׂכִּיל וְתָשׁוּב לְיוֹצְרָךְ אָמַר אֶחָד מֵהֶם מִי יַצִילֵנִי מֵעוֹנְשָׁךְ וּבְאֵיזֶה חֶבֶל אֶתְמוֹךְ אִם תִּפְסוֹק רַחֲמֶיךָ מִמֶּנִּי. וְהַיּוֹם אֲשֶׁר תֹּאמַר לְזַכָּאִים בּוֹאוּ וְלַחַטָאִים סוּרוּ מֶנִי. לֹא יָדַעְתִּי מֵאֵיזֶה כַּת אֶהְיֶה. אוֹי לִי כִּי לְפִי מַה שֶׁהוֹסַפְתִּי שָׁנִים הוֹסַפְתִּי חַטָאוֹת וּלְפִי מַה שֶׁהֶאֱרִיכוּ חַיַי הֶאֱרִיכוּ פְּשָׁעַי. עַל אֵי זֶה מֵהֶם אֶתְוַדֶּה וְעַל אֵי זֶה מֵהֶם אֲבַקֵּשׁ וְדַע כִּי אֵין תַּכְלִית הָעֲבוֹדָה אֲכִילַת לֶחֶם שְׂעוֹרִים וּשְׁתִיַּית הַחוֹמֶץ וְלִלְבוֹשׁ הַצֶמֶר וְהַשֵּׂעָר אֲבָל הַתַכְלִית הוּא לִהְיוֹת מְרוּצֶה כַּאֲשֶׁר יִרְצֶה ה'. וְאַתָּה תַּמְלִיךְ עָלֶיךָ הַשֵּׂכֶל כִּי הוּא הַמַּדְרִיכְךָ בְדֶרֶךְ זוּ תֵלֵךְ. וְהוּא יִמְלוֹךְ לְעוֹלָם וָעֶד. וְהַיֵּצֶר וְכֹחוֹתָיו עֲבָדִים לוֹ לַעֲבוֹד עֲבוֹדַת הַיּוֹצֵר הַמֵּטִיב לַכֹּל בָּרוּךְ הוּא. וְתִהְיֶה מִן הַמּוֹשְׁלִים בְרוּחָם שֶׁנֶּאֱמַר בָּהֶם (משלי יט) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמוֹשֵׁל בְּרוּחוֹ מִלּוֹכֵד עִיר. וְתָמִיד תִּזָהֵר מִכַּת הַחֲנֵפִים אֲשֶׁר לַחֲטוֹא כָּל הַיּוֹם יוֹסְפִים. כְּאִלּוּ נִרְפִּים הֶם נִרְפִּים. וַיָּנוּעוּ אַמּוֹת הַסִּפִּים. וְתוֹחֶלֶת מְצַפִּים. וְהֵם נְחָשִׁים שְׂרָפִים. וְדִבְרֵיהֶם מְתוּקִים מִדְבַשׁ וְנוֹפֶת צוּפִים. וְלַחְמָם לוֹחֲמָם וְעוּגַת רְצָפִים. וְזַרְעָם זֶרַע מְנָאֲפִים. מַלּוּחַ עֲלֵי שִׂיחַ קוֹטְפִים חַרְטוּמִים אַשְׁפִים. וְהַיָּרֵא אֶת דְבַר ה' יִשְׁקוֹט עַל דְלָתַיִם. עֶרֶב וָבֹקֶר וְצָהֳרָיִם. וּשְׂאוּ אֵלָיו כַּפַּיִם. וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם: