תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
לז (כב) וַיֹּ֨אמֶר אֲלֵהֶ֣ם ׀ רְאוּבֵן֮ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו׃
וַאֲמַר לְהוֹן רְאוּבֵן לָא תוֹשְׁדוּן דְּמָא רְמוֹ יָתֵיהּ לְגֻבָּא הָדֵין דִּי בְּמַדְבְּרָא וִידָא לָא תוֹשְׁטוּן בֵּיהּ בְּדִיל לְשֵׁיזָבָא יָתֵיהּ מִידֵיהוֹן לַאֲתָבוּתֵיהּ לְוַת אֲבוּהִי:
(כג) וַֽיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתׇּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו׃
וַהֲוָה כַּד עַל יוֹסֵף לְוַת אֲחוּהִי וְאַשְׁלָחוּ יָת יוֹסֵף יָת כִּתּוּנֵיהּ יָת כִּתּוּנָא דְפַסֵּי דִּי עֲלוֹהִי:
(כד) וַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם׃
וְנָסְבוּהִי וּרְמוֹ יָתֵיהּ לְגֻבָּא וְגֻבָּא רֵיקָא לֵית בֵּיהּ מַיָּא:
(כה) וַיֵּשְׁבוּ֮ לֶֽאֱכׇל־לֶ֒חֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה׃
וְאַסְחָרוּ לְמֵיכַל לַחְמָא וּזְקָפוּ עֵינֵיהוֹן וַחֲזוֹ וְהָא שְׁיָרַת עֲרָבָאֵי אָתְיָא מִגִּלְעָד וְגַמְלֵיהוֹן טְעִינִין שְׁעַף וּקְטַף וּלְטוֹם אָזְלִין לַאֲחָתָא לְמִצְרָיִם:
(כו) וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ׃
וַאֲמַר יְהוּדָה לַאֲחוֹהִי מָה מָמוֹן נִתְהֲנֵי לָנָא אֲרֵי נִקְטוֹל יָת אָחוּנָא וּנְכַסֵּי עַל דְּמֵיהּ:
37 (22) And Re᾽uven said to them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might save him out of their hands, to deliver him back to his father.
(23) And it came to pass, when Yosef was come to his brethren, that they stripped Yosef of his coat, the long sleeved coat that was on him.
(24) And they took him, and cast him into a pit: and the pit was empty; there was no water in it.
(25) And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Yishme᾽elim came from Gil῾ad with their camels bearing gum balm and ladanum, going to carry it down to Miżrayim.
(26) And Yehuda said to his brothers, What profit is it if we slay our brother, and conceal his blood?
נביאים
ג (יא) לָכֵ֗ן כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה צַ֖ר וּסְבִ֣יב הָאָ֑רֶץ וְהוֹרִ֤יד מִמֵּךְ֙ עֻזֵּ֔ךְ וְנָבֹ֖זּוּ אַרְמְנוֹתָֽיִךְ׃
בְּכֵן כִּדְנַן אֲמַר יְיָ אֱלֹהִים עָקָא תַּקִיפָא לְאַרְעָא וְיִבָּטֵיל מִנִיךְ תּוֹקְפֵיךְ וְיִתְבַּזוּן בִּרְנְיָתָיִךְ:
(יב) כֹּה֮ אָמַ֣ר יְהֹוָה֒ כַּאֲשֶׁר֩ יַצִּ֨יל הָרֹעֶ֜ה מִפִּ֧י הָאֲרִ֛י שְׁתֵּ֥י כְרָעַ֖יִם א֣וֹ בְדַל־אֹ֑זֶן כֵּ֣ן יִנָּצְל֞וּ בְּנֵ֣י יִשְׂרָאֵ֗ל הַיֹּֽשְׁבִים֙ בְּשֹׁ֣מְר֔וֹן בִּפְאַ֥ת מִטָּ֖ה וּבִדְמֶ֥שֶׁק עָֽרֶשׂ׃
כִּדְנַן אֲמַר יְיָ כְּמָא דִמְשֵׁיזֵיב רַעֲיָא מִפּוּמָא דְאַרְיָא תַּרְתֵּין כַּרְעִין אוֹ חַסְחוֹס דְאוֹדָן כֵּן יִשְׁתֵּיזְבוּן בְּנֵי יִשְׂרָאֵל דְיָתְבִין בְּשֹׁמְרוֹן בִּתְקוֹף שׁוּלְטַן וְעַל דַמֶשֶׂק רְחִיצִין:
(יג) שִׁמְע֥וּ וְהָעִ֖ידוּ בְּבֵ֣ית יַעֲקֹ֑ב נְאֻם־אֲדֹנָ֥י יֱהֹוִ֖ה אֱלֹהֵ֥י הַצְּבָאֽוֹת׃
קַבִּילוּ וְאַסְהִידוּ בְּבֵית יַעֲקֹב אֲמַר יְיָ אֱלֹהִים אֱלֹהֵי צְבָאוֹת:
(יד) כִּ֗י בְּי֛וֹם פׇּקְדִ֥י פִשְׁעֵֽי־יִשְׂרָאֵ֖ל עָלָ֑יו וּפָֽקַדְתִּי֙ עַל־מִזְבְּח֣וֹת בֵּֽית־אֵ֔ל וְנִגְדְּעוּ֙ קַרְנ֣וֹת הַמִּזְבֵּ֔חַ וְנָפְל֖וּ לָאָֽרֶץ׃
אֲרֵי בְּיוֹם אַסְעֲרוּתִי חוֹבֵי יִשְׂרָאֵל עֲלוֹהִי וְאַסְעַר עַל דְפָלְחִין לֶאֱגוֹרַיָא בְּבֵית אֵל וְיִתְקַטְפָן קַרְנַת אֱגוֹרָא וְיִפְּלוּן לְאַרְעָא:
(טו) וְהִכֵּיתִ֥י בֵית־הַחֹ֖רֶף עַל־בֵּ֣ית הַקָּ֑יִץ וְאָבְד֞וּ בָּתֵּ֣י הַשֵּׁ֗ן וְסָפ֛וּ בָּתִּ֥ים רַבִּ֖ים נְאֻם־יְהֹוָֽה׃ {ס}
וְאֶמְחֵי בֵּית סִתְוָא עַל בֵּית קַיְטָא וְיֵיבְדוּן בָּתִּין דִמְכַבְּשִׁין בְּשֵׁן דְפִיל וִיסוּפוּן בָּתִּין סַגִיאִין אֲמַר יְיָ:
3 (11) Therefore thus says the Lord God; An adversary there shall be and shall surround the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled.
(12) Thus says the Lord; As the shepherd takes out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Yisra᾽el that dwell in Shomeron, escape with the corner of a bed, and the corner of a couch.
(13) Hear, and testify in the house of Ya῾aqov, says the Lord God, the God of hosts,
(14) that in the day that I shall visit the transgressions of Yisra᾽el upon him I will also punish the altars of Bet-el: and the horns of the altar shall be cut off, and fall to the ground.
(15) And I will smite the winter house and the summer house together; and the houses of ivory shall perish, and the great houses shall have an end, says the Lord.
כתובים
ח (כח) בְּאַמְּצ֣וֹ שְׁחָקִ֣ים מִמָּ֑עַל בַּ֝עֲז֗וֹז עִינ֥וֹת תְּהֽוֹם׃
וְכַד אַגְרִים עֲנָנֵי מִלְעֵיל וְכַד אַעְשִׁין מַעְיְנֵי תְהוּמָא:
(כט) בְּשׂ֘וּמ֤וֹ לַיָּ֨ם ׀ חֻקּ֗וֹ וּ֭מַיִם לֹ֣א יַֽעַבְרוּ־פִ֑יו בְּ֝חוּק֗וֹ מ֣וֹסְדֵי אָֽרֶץ׃
וְכַד שָׂם לְיַמָא תְּחוּמֵיהּ וּמַיָא לָא עָבְרִין לֵיהּ (וְכַד) שָׂם שַׁתְאַסַיָא דְאַרְעָא:
(ל) וָאֶהְיֶ֥ה אֶצְל֗וֹ אָ֫מ֥וֹן וָאֶהְיֶ֣ה שַׁ֭עֲשׁוּעִים י֤וֹם ׀ י֑וֹם מְשַׂחֶ֖קֶת לְפָנָ֣יו בְּכׇל־עֵֽת׃
וַהֲוֵית בְּצִדוֹי מְהֵימַנְתָּא וְכִדְשִׁבּוּחִין הֲוֵית כָּל יוֹמָא וְיוֹמָא חָדְיָא אֲנָא קֳדָמוֹי בְּכָל זְמַן:
(לא) מְ֭שַׂחֶקֶת בְּתֵבֵ֣ל אַרְצ֑וֹ וְ֝שַׁעֲשֻׁעַ֗י אֶת־בְּנֵ֥י אָדָֽם׃ {פ}
חָדְיָא הֲוֵית בְּתֵבֵל אַרְעֵיהּ וְשִׁבּוּחֵי בִּבְנֵי נָשָׁא:
(לב) וְעַתָּ֣ה בָ֭נִים שִׁמְעוּ־לִ֑י וְ֝אַשְׁרֵ֗י דְּרָכַ֥י יִשְׁמֹֽרוּ׃
וְהַשְׁתָּא בְנַיָא שְׁמַעוּן לִי וְטוּבוֹי לְמַן דְנָטַר אוֹרְחָתַי:
8 (28) when he established the clouds above: when the fountains of the deep became strong:
(29) when he gave to the sea its decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
(30) then I was by him, as a nurseling: and I was daily his delight, playing always before him;
(31) playing with the universe, his earth; and my delights were with the sons of men.
(32) Now therefore hearken to me, O you children: for happy are they who keep my ways.
משנה
א. הַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל הָרָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר (ויקרא ו), הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מָה עוֹלָה שֶׁהִיא רְאוּיָה לָאִשִּׁים, אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד. רַבָּן גַּמְלִיאֵל אוֹמֵר, כָּל הָרָאוּי לַמִּזְבֵּחַ, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר, הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מַה עוֹלָה שֶׁהִיא רְאוּיָה לַמִּזְבֵּחַ אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לַמִּזְבֵּחַ אִם עָלָה לֹא יֵרֵד. אֵין בֵּין דִּבְרֵי רַבָּן גַּמְלִיאֵל לְדִבְרֵי רַבִּי יְהוֹשֻׁעַ אֶלָּא הַדָּם וְהַנְּסָכִים, שֶׁרַבָּן גַּמְלִיאֵל אוֹמֵר לֹא יֵרְדוּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר יֵרֵדוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַזֶּבַח כָּשֵׁר וְהַנְּסָכִים פְּסוּלִים, הַנְּסָכִים כְּשֵׁרִין וְהַזֶּבַח פָּסוּל, אֲפִלּוּ זֶה וָזֶה פְּסוּלִין, הַזֶּבַח לֹא יֵרֵד, וְהַנְּסָכִים יֵרֵדוּ:
ב. וְאֵלּוּ אִם עָלוּ, לֹא יֵרְדוּ. הַלָּן, וְהַטָּמֵא, וְהַיּוֹצֵא, וְהַנִּשְׁחָט חוּץ לִזְמַנּוֹ, וְחוּץ לִמְקוֹמוֹ, וְשֶׁקִּבְּלוּ פְסוּלִים, וְזָרְקוּ אֶת דָּמוֹ. רַבִּי יְהוּדָה אוֹמֵר, שֶׁנִּשְׁחֲטָה בַלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָמָהּ חוּץ לַקְּלָעִים, אִם עָלְתָה, תֵּרֵד. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא תֵרֵד, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁפְּסוּלוֹ בַקֹּדֶשׁ, הַקֹּדֶשׁ מְקַבְּלוֹ. לֹא הָיָה פְסוּלוֹ בַקֹּדֶשׁ, אֵין הַקֹּדֶשׁ מְקַבְּלוֹ:
ג. אֵלּוּ לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ, הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְהַיּוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין. רַבִּי עֲקִיבָא מַכְשִׁיר בְּבַעֲלֵי מוּמִין. רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, דּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין מֵעַל גַּבֵּי הַמִּזְבֵּחַ:
ד. כְּשֵׁם שֶׁאִם עָלוּ לֹא יֵרְדוּ, כָּךְ אִם יָרְדוּ לֹא יַעֲלוּ. וְכֻלָּן שֶׁעָלוּ חַיִּים לְרֹאשׁ הַמִּזְבֵּחַ, יֵרֵדוּ. עוֹלָה שֶׁעָלְתָה חַיָּה לְרֹאשׁ הַמִּזְבֵּחַ, תֵּרֵד. שְׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ, יַפְשִׁיט וִינַתַּח בִּמְקוֹמָהּ:
ה. וְאֵלּוּ אִם עָלוּ יֵרְדוּ, בְּשַׂר קָדְשֵׁי קָדָשִׁים, וּבְשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, וְהַקְּטֹרֶת. הַצֶּמֶר שֶׁבְּרָאשֵׁי כְבָשִׂים, וְהַשֵּׂעָר שֶׁבִּזְקַן תְּיָשִׁים, וְהָעֲצָמוֹת, וְהַגִּידִים, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, בִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר (ויקרא א), וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה. פָּרְשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר (דברים יב), וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם:
ו. וְכֻלָּם שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, לֹא יַחֲזִיר. וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ. אֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, קֹדֶם לַחֲצוֹת, יַחֲזִיר, וּמוֹעֲלִין בָּהֶן. לְאַחַר חֲצוֹת, לֹא יַחֲזִיר, וְאֵין מוֹעֲלִין בָּהֶן:
ז. כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁים. כְּלֵי הַלַּח מְקַדְּשִׁין אֶת הַלַּח, וּמִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. אֵין כְּלֵי הַלַּח מְקַדְּשִׁים אֶת הַיָּבֵשׁ, וְלֹא מִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלָּח. כְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ, אִם עוֹשִׂים הֵם מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵם שְׁלֵמִים, מְקַדְּשִׁין. וְאִם לָאו, אֵין מְקַדְּשִׁים. וְכֻלָּן אֵין מְקַדְּשִׁים אֶלָּא בַקֹּדֶשׁ:
1. Certain unfit items, once they have been placed on the altar, are nevertheless sacrificed. The mishna teaches: The altar sanctifies only items that are suited to it. The tanna’im disagree as to the definition of suited for the altar. Rabbi Yehoshua says: Any item that is suited to be consumed by the fire on the altar, e.g., burnt offerings and the sacrificial portions of other offerings, which are burned on the altar, if it ascended upon the altar, even if it is disqualified from being sacrificed ab initio, it shall not descend. Since it was sanctified by its ascent upon the altar, it is sacrificed upon it, as it is stated: “It is the burnt offering on the pyre upon the altar” (Leviticus 6:2), from which it is derived: Just as with regard to a burnt offering, which is suited to be consumed by the fire on the altar, if it ascended it shall not descend, so too, with regard to any item that is suited to be consumed by the fire on the altar, if it ascended it shall not descend. Rabban Gamliel says: With regard to any item that is suited to ascend upon the altar, even if it is not typically consumed, if it ascended, it shall not descend, even if it is disqualified from being sacrificed ab initio, as it is stated: “It is the burnt offering on the pyre upon the altar,” from which it is derived: Just as with regard to a burnt offering, which is fit for the altar, if it ascended it shall not descend, so too, any item that is fit for the altar, if it ascended it shall not descend. The mishna comments: The difference between the statement of Rabban Gamliel and the statement of Rabbi Yehoshua is only with regard to disqualified blood and disqualified libations, which are not consumed by the fire but do ascend upon the altar, as Rabban Gamliel says: They shall not descend, as they are fit to ascend upon the altar, and Rabbi Yehoshua says: They shall descend, as they are not burned on the altar. Rabbi Shimon says: Whether the offering was fit and the accompanying libations were unfit, e.g., if they became ritually impure or they were brought outside their designated area, or whether the libations were fit and the offering was unfit, rendering the accompanying libations unfit as well, and even if both this and that were unfit, the offering shall not descend, as it was sanctified by the altar, but the libations shall descend.
2. These are the items that even if they were disqualified, if they ascended the altar they shall not descend: Blood, sacrificial portions, or limbs of a burnt offering, any of which were left overnight off the altar, or that emerge from the Temple courtyard, or that become ritually impure, or that came from an animal that was slaughtered with the intent to sacrifice it beyond its designated time or outside its designated area, or an offering that people unfit to perform the Temple service collected and then sprinkled its blood. Rabbi Yehuda says: In the case of a sacrificial animal that was slaughtered at night, or one whose blood was spilled on the floor of the Temple without its being collected in a vessel, or one whose blood emerged outside the curtains, i.e., outside the Temple courtyard: Even if it ascended upon the altar it shall descend. Rabbi Shimon says: In all these cases, if it ascended it shall not descend, because its disqualification occurred in sanctity. As Rabbi Shimon says: With regard to any unfit offering whose disqualification occurred in sanctity, i.e., in the course of the Temple service, the sacred area renders the offering acceptable, and if it ascended onto the altar it shall not descend. But with regard to any offering whose disqualification did not occur in sanctity but rather was unfit initially, the sacred area does not render the offering acceptable.
3. And these are the offerings whose disqualification did not occur in sanctity: An animal that copulated with a person, and an animal that was the object of bestiality, and an animal that was set aside for idol worship, and an animal that was worshipped as a deity, and an animal that was given as payment to a prostitute or as the price of a dog, and an animal born of a mixture of diverse kinds, and an animal with a wound that will cause it to die within twelve months [tereifa], and an animal born by caesarean section, and blemished animals. Rabbi Akiva deems blemished animals fit in the sense that if they ascended they shall not descend. Rabbi Ḥanina, the deputy High Priest, says: My father would reject blemished animals from upon the altar.
4. Concerning those animals that, if they ascended, do not descend, just as if they ascended the altar they shall not descend, so too, if they descended they shall not then ascend. And all of them that if they ascend they do not descend, if they ascended to the top of the altar alive they descend, as an animal is fit for the altar only after it is slaughtered. A burnt offering that ascended to the top of the altar alive shall descend, as one does not slaughter an animal atop the altar ab initio. But if one slaughtered the animal at the top of the altar, he should flay it and cut it into pieces in its place, and it is not removed from the altar.
5. And these are the items that if they ascended upon the altar they descend, because they are completely unfit for the altar: The meat of offerings of the most sacred order, i.e., a guilt offering and a sin offering, the meat of which is eaten by priests; and the meat of offerings of lesser sanctity, which is eaten by the owners; and the surplus of the omer meal offering brought on the second day of Passover after the handful was removed and burned on the altar; and the two loaves meal offering brought on the festival of Shavuot; and the shewbread; and the remainder of the meal offerings after the handful was removed, which are all eaten by the priests; and the incense that ascended upon the external altar and not the golden altar where it should be burned. With regard to the wool that is on the heads of the sheep brought as burnt offerings, and the hair that is in the beard of goats that were sacrificed, and the bones, and the tendons, and the horns, and the hooves: When they are attached to the flesh of the offering they shall ascend upon the altar and be sacrificed with the offering, as it is stated: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9). If they separated from the flesh of the offering they shall not ascend, as it is stated: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), and nothing else.
6. And all of those disqualified offerings with regard to which it was taught (84a) that if they ascended they do not descend, in a case where they were dislodged from upon the altar, the priest does not restore them to the altar. And likewise, with regard to an ember that was dislodged from upon the altar, the priest does not restore it to the altar. As for limbs of a fit burnt offering that were dislodged from upon the altar, if they were dislodged before midnight, the priest should restore them to the altar and one is liable for misusing them. But if they were dislodged after midnight, the priest does not restore them and one is not liable for misusing them, as one is not liable for misuse of consecrated property after it has fulfilled the purpose for which it was designated.
7. With regard to unfit items that if they ascended do not descend, just as the altar sanctifies items that are suited to it, so too, the ramp sanctifies items that are suited to it. Just as the altar and the ramp sanctify items that are suited to them, so too, the service vessels sanctify items that are placed in them. The mishna elaborates on the halakha taught in the previous mishna (86a) that service vessels sanctify items placed in them. The service vessels used for liquids sanctify only liquids used in the service, and the service vessels that serve as dry measures sanctify only dry items used in the service. The service vessels used for liquids do not sanctify dry items, and the service vessels used for dry items do not sanctify liquids. With regard to sacred vessels that were perforated, if one continues to utilize them for a use similar to the use for which they would utilize them previously when they were whole, they continue to sanctify their contents. And if not, they do not sanctify their contents. And all of these vessels sanctify items only when they are in the sacred area, i.e., the Temple courtyard.
גמרא
תָּנוּ רַבָּנָן (ויקרא י''ט) וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה לְרַבּוֹת הָעֲצָמוֹת וְהַגִּידִים וְהַקְּרָנַיִם וְהַטְּלָפַיִם יָכוֹל אֲפִילוּ פֵּרְשׁוּ תַּלְמוּד לוֹמַר (דברים י''ב) וְעָשִׂיתָ עוֹלוֹתֶיךָ הַבָּשָׂר וְהַדָּם. אִי בָשָׂר וָדָם יָכוֹל יַחֲלוֹץ גִּידִין וַעֲצָמוֹת וְיַעֲלֵה בָשָׂר לְגַבֵּי מִזְבֵּחַ תַּלְמוּד לוֹמַר וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל. הָא כֵּיצַד מְחֻבָּרִים יַעֲלוּ פֵּרְשׁוּ אֲפִילוּ הֵם בְּרֹאשׁ הַמִּזְבֵּחַ יֵרְדוּ. מָאן תַּנָּא דְשַׁמְעָת לֵיהּ דְּאָמַר פֵּרְשׁוּ יֵרְדוּ. רִבִּי הִיא דְתַנְיָא וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה לְרַבּוֹת הָעֲצָמוֹת וְהַגִּידִין וְהַקָּרְנַיִם וְהַטְּלָפַיִם אֲפִילוּ פֵּרְשׁוּ וְאֶלָּא מַה אֲנִי מְקַיֵּים וְעָשִׂיתָ עוֹלוֹתֶיךָ הַבָּשָׂר וְהַדָּם לוֹמַר לָךְ עִכּוּלֵי עוֹלָה אַתָּה מַחֲזִיר וְאִי אַתָּה מַחֲזִיר עִכּוּלֵי גִידִין וַעֲצָמוֹת. רִבִּי אוֹמֵר כָּתוּב אֶחָד אוֹמֵר וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל וְכָתוּב אֶחָד אוֹמֵר וְעָשִׂיתָ עוֹלוֹתֶיךָ הַבָּשָׂר וְהַדָּם מִיעֵט. הָא כֵיצַד מְחֻבָּרִים יַעֲלוּ. פֵּרְשׁוּ אֲפִילוּ הֵם בְּרֹאשׁ הַמִּזְבֵּחַ יֵרְדוּ. פֵּרְשׁוּ לֹא יַעֲלוּ. אָמַר רִבִּי זֵירָא לֹא שָׁנוּ אֶלָּא שֶׁפֵּרְשׁוּ כְּלַפֵּי מַטָּה. אֲבָל כְּלַפֵּי מַעְלָה קְרוּבֵי הוּא דְאַקְרִיבוּ לְעִכּוּל. וַאֲפִילוּ פֵּרְשׁוּ אָמַר רַבָּה הָכִי קָאָמַר לָא שָׁנוּ אֶלָּא שֶׁפֵּרְשׁוּ לְאַחַר זְרִיקָה אֲבָל פֵּרְשׁוּ קוֹדֶם זְרִיקָה אֲתָאי זְרִיקָה וְשַׁרְתִינְהוּ אֲפִילוּ לְמֶעְבַּד מִנַּיְיהוּ קַתָּא דְסַכִּינָא. סָבַר לָהּ כִּי הָא דְאָמַר רִבִּי יוֹחָנָן מִשּׁוּם רִבִּי יִשְׁמָעֵאל נֶאֱמַר לוֹ יִהְיֶה בְעוֹלָה וְנֶאֱמַר לוֹ יִהְיֶה בְּאָשָׁם מָה אָשָׁם עַצְמוֹתָיו מֻתָּרִים אַף עוֹלָה עַצְמוֹתֶיהָ מֻתָּרִים:
GEMARA: The Sages taught in a baraita: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9). The term “the whole” serves to include the bones and the tendons and the horns and the hooves among those items that are sacrificed on the altar. One might have thought that even if they separated from the flesh of the burnt offering they are sacrificed upon the altar. Therefore, the verse states: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), indicating that only those items and anything attached to them are sacrificed upon the altar.
If one derives the halakha with regard to bones and tendons from the phrase “the flesh and the blood,”
then one might have thought that a priest must first remove the tendons and bones from an offering and then sacrifice the flesh upon the altar. Therefore, the verse states: “And the priest shall make the whole smoke on the altar,” including the tendons and bones. How can these texts be reconciled? If they were attached to the flesh, they shall ascend. If they separated from the flesh, then even if they are already at the top of the altar, they shall descend.
The Gemara notes: Who is the tanna that you heard that says if they separated they shall descend? It is Rabbi Yehuda HaNasi, as it is taught in a baraita: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9); the term “the whole” serves to include the bones, and the tendons, and the horns, and the hooves, among those items that are offered on the altar, even if they separated from the flesh of the offering.
But if so, how do I realize the meaning of the verse: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), which indicates that only the flesh and blood of an offering ascend upon the altar? This verse is necessary to tell you an additional halakha, that you return the consumed flesh of a burnt offering to the fire if it is dislodged from it, but you do not return the consumed tendons and bones if they are dislodged from the fire.
The baraita continues: Rabbi Yehuda HaNasi says that one verse states: “And the priest shall make the whole smoke on the altar,” which included tendons and bones, and one verse states: “And you shall offer your burnt offerings, the flesh and the blood,” which excluded any part other than the flesh and the blood. How can these texts be reconciled? If they were attached to the flesh, they shall ascend. If they separated from the flesh, then even if they are already on top of the altar, they shall descend.
§ The mishna teaches that items that are not meant for consumption on the altar, such as the bones and tendons, are sacrificed along with the flesh if they are attached to it. But if they separated they shall not ascend. Rabbi Zeira said: The Sages taught that if they separated from the flesh they shall not ascend only when they separated from the offering downward, i.e., away from the altar, whereby they became distanced from the pyre when they were separated. But if they separated from the offering upward, i.e., they became closer to the pyre when they were separated from the offering, they have become closer to consumption and shall ascend. The Gemara asks: And even if they separated, shall they be offered? Doesn’t the mishna state that they shall ascend only if they are still attached to the flesh?
Rabba said: This is what Rabbi Zeira is saying: It was necessary for the Sages to teach the halakha, that bones or tendons that separated from the flesh of an offering shall not ascend the altar, only where they separated after the sprinkling of its blood, since at the time that the flesh itself became permitted for the altar through the sprinkling, the bones and tendons were still attached to the flesh and therefore fit to be offered with it. But if they separated from an offering before the sprinkling of its blood they shall certainly not ascend, as they were already separated from the flesh when it became permitted for the altar. Instead, the sprinkling comes and permits them for any use, just as the hide of a burnt offering is permitted to the priests upon the sprinkling of its blood. In fact, one may even use such tendons or bones to fashion the handles of knives from them.
The Gemara elaborates: Rabba holds in accordance with that which Rabbi Yoḥanan says in the name of Rabbi Yishmael: It is stated: “He shall have the hide of the burnt offering that he has offered” (Leviticus 7:8), with regard to a burnt offering, and it is stated: “The priest that makes atonement, he shall have it” (Leviticus 7:7), with regard to a guilt offering. The following verbal analogy is derived from here: Just as after the blood of a guilt offering is presented its bones become permitted to the priest for any use, since only the portions intended for consumption on the altar are sacrificed whereas the rest of the animal is given to the priests, so too, with regard to a burnt offering, bones that are not attached to the flesh and therefore are not intended for the altar are permitted.
זוהר
וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ בְּגִין לְאִשְׁתַּדָּלָא בְּאוֹרַיְתָא וּלְמֶעְבָּד פִּקּוֹדֵי דְּאוֹרַיְתָא דְּאִיהוּ מְלַאכְתּוֹ דְּבַר נַשׁ בְּהַאי עָלְמָא, וְכֵיוָן דַּעֲבִידְתָּא דְּבַר נַשׁ בְּהַאי עָלְמָא הוּא עֲבִידְתָּא דְּקֻדְשָׁא בְּרִיךְ הוּא, בָּעֵי לֵיהּ לְבַר נַשׁ לְמֶהֱוֵי תַּקִּיפָא כָּאַרְיֵא בְּכָל סִטְרוֹי בְּגִין דְּלָא יִשְׁלוֹט עֲלוֹי סִטְרָא אָחֲרָא וְלָא יָכִיל לְמִפְתֵּי לֵיהּ, מַה כְּתִיב וְאֵין אִישׁ לֵית גְּבָר דְּיֵקוּם לְקִבְלֵיהּ דְּיֵצֶר הָרַע וְיַגַּח בֵּיהּ קְרָבָא כִּדְקָא יָאוּת, מַאי אוֹרְחֵיהּ דְּיֵצֶר הָרַע, כֵּיוָן דְּחָמֵי דְּלֵית בַּר נַשׁ קָאִים לְקִבְלֵיהּ וּלְאַגָּחָא בֵּיהּ קְרָבָא מִיָּד וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי, וַתִּתְפְּשֵׂהוּ בְּבִגְדּוֹ בְּגִין דְּכַד שַׁלִּיט יֵצֶר הָרָע עֲלֵיהּ דְּבַר נַשׁ אַתְקִּין לֵיהּ וְקָשִׁיט לֵיהּ לְבוּשׁוֹי מְסַלְסֵל בְּשַׂעֲרֵיהּ הֲדָא הוּא דִּכְתִיב וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי, אִתְדַבַּק עִמִּי, מַאן דְּאִיהוּ זַכָּאָה אִתְתַּקַּף לְקִבְלֵיהּ וְאַגַּח בֵּיהּ קְרָבָא מַה כְּתִיב וַיַּעֲזוֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס הַחוּצָה יִשְׁבּוֹק לֵיהּ וְיִתְתַּקַּף לְקִבְלֵיהּ (ס''א וְאַגַּח בֵּיהּ קְרָבָא) וְיַעֲרוֹק מִנֵּיהּ בְּגִין לְאִשְׁתֵּזָבָא מִנֵּיהּ וְלָא יִשְׁלוֹט עֲלוֹי, אָמַר רַבִּי יִצְחָק זַמִּינִין אִנּוּן צַדִּיקַיָּא לְמֶחֱמֵי לְיֵצֶר הָרַע כְּחַד טוּרָא רַבְרְבָא וְיִתְמְהוּן וְיֵימְרוּן אֵיךְ יָכִילְנָא לְאַכַּפְיָא לֵיהּ לְטוּרָא רַבְרְבָא הָדֵין עִלָּאָה, וְזַמִּינִין רְשִׁיעַיָּא לְמֶחֱמֵי לֵיהּ לְיֵצֶר הָרַע דָּקִיק כְּחוּטָא דְּשַׂעֲרָא וְיֵימְרוּן הֵיךְ לָא יָכִילְנָא לְאַכַּפְיָא לְחוּטָא דְּשַׂעֲרָא כְּדָא דָּקִיק, אִלֵּין יִבְכּוּן וְאִלֵּין יִבְכּוּן וְקֻדְשָׁא בְּרִיךְ הוּא יְבַעֵר לֵיהּ מֵעָלְמָא וְיִכּוֹס לֵיהּ לְעֵינַיְהוּ וְלָא יִשְׁלוֹט עוֹד בְּעָלְמָא וְיֶחֱמוּן צַדִּיקַיָּא וְיִחֲדוּן כְּמָה דְּאַתְּ אָמַר (תהלים ק''מ) אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ:
וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ: כְּדֵי לַעֲסֹק בַּתּוֹרָה וְלַעֲשׂוֹת מִצְוֹת הַתּוֹרָה, שֶׁהוּא מְלַאכְתּוֹ שֶׁל הָאָדָם בָּעוֹלָם הַזֶּה. וְכֵיוָן שֶׁמְּלַאכְתּוֹ שֶׁל הָאָדָם בָּעוֹלָם הַזֶּה, הוּא מְלַאכְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, דְּהַיְנוּ הָעֵסֶק בַּתּוֹרָה וּמִצְווֹת, צָרִיךְ הָאָדָם לִהְיוֹת גִּבּוֹר כָּאֲרִי בְּכָל צְדָדָיו, כְּדֵי שֶׁלֹּא יִשְׁלוֹט עָלָיו הַסִטְרָא אַחֲרָא, וְלֹא יוּכַל לְפַתּוֹתוֹ. מַה כְּתִיב, וְאֵין אִישׁ: הַיְנוּ, אֵין אִישׁ שֶׁיָּקוּם לִפְנֵי הַיֵּצֶר הָרַע, וְיַעֲשֶׂה עִמּוֹ מִלְחָמָה כָּרָאוּי. מַהוּ דַּרְכּוֹ שֶׁל יֵצֶר הָרַע, כֵּיוָן שֶׁרוֹאֶה שֶׁאֵין אִישׁ עוֹמֵד לְנֶגְדוֹ, וְלַעֲרֹךְ עִמּוֹ מִלְחָמָה, מִיָד, וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי. וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ, כִּי כְּשֶׁהַיֵּצֶר הָרַע שׁוֹלֵט עַל הָאָדָם, רֵאשִׁית מַעֲשָׂיו, הוּא מְתַקֵּן וּמְפָאֵר אֶת בְּגָדָיו, מְסַלְסֵּל בְּשַׂעֲרוֹ, זֶהוּ שֶׁכָּתוּב וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי, הִתְדַבֵּק עִמִּי. מִי שֶׁהוּא צַדִּיק, מִתְגַבֵּר כְּנֶגְדוֹ וְעוֹשֶׂה עִמּוֹ מִלְחָמָה, מַה כָּתוּב, וַיֲּעֹזב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֶא הַחוּצָה, יַעֲזֹב אוֹתוֹ וְיִתְגַבֵּר לְנֶגְדוֹ, וְיָנוּס מִפָּנָיו, כְּדֵי לְהִנָּצֵל מִמֶּנּוּ שֶׁלֹּא יִשְׁלוֹט עָלָיו. אָמַר רַבִּי יִצְחָק, עֲתִידִים הַצַדִּיקִים לִרְאוֹת לְעָתִיד לָבוֹא אֶת יֵצֶר הָרַע כְּהַר גָּבוֹהַּ, וְיִתְמְהוּ וְיֹאמְרוּ, אֵיךְ יָכוֹלְנוּ לִכְבֹּש הַר גָּבוֹהַּ עֶלְיוֹן הַזֶּה. וַעֲתִידִים הָרְשָׁעִים לִרְאוֹת לְעָתִיד לָבֹא, אֶת יֵצֶר הָרַע, דָּק כְּחוּט הַשַּׂעֲרָה, וְיִתְמְהוּ וְיֹאמְרוּ, אֵיךְ לֹא יָכוֹלְנוּ לִכְבֹּשׁ אֶת חוּט הַשַּׂעֲרָה הַדַּק כָּזֶה, הַלָּלוּ בּוֹכִים וְהַלָּלוּ בּוֹכִים. וְהַקָּדוֹשׁ בָּרוּךְ הוּא יְבָעֵר אוֹתוֹ מִן הָעוֹלָם, וְיִשְׁחַט אוֹתוֹ לְעֵינֵיהֶם, וְלֹא יִשְׁלוֹט עוֹד בָּעוֹלָם, וְיִרְאוּ צַדִּיקִים וְיִשְׂמָחוּ. כְּמוֹ שֶׁכָּתוּב, (תהלים ק''מ) אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךְ וְגוֹ'.
הלכה פסוקה
א. תַּלְמִיד שֶׁהוּא יוֹשֵׁב לִפְנֵי רַבּוֹ תָמִיד אֵינוֹ רַשָּׁאי לַעֲמוֹד מִפָּנָיו אֶלָּא שַׁחֲרִית וְעַרְבִית בִּלְבַד שֶׁלֹּא יְהֵא כְבוֹדוֹ מְרֻבֶּה מִכְּבוֹד שָׁמַיִם:
ב. מִי שֶׁהוּא זָקֵן מוּפְלָג בְּזִקְנָה אַף עַל פִּי שֶׁאֵינוֹ חָכָם עוֹמְדִין לְפָנָיו וַאֲפִילוּ הֶחָכָם שֶׁהוּא יֶלֶד עוֹמֵד בִּפְנֵי הַזָּקֵן הַמּוּפְלָג בְּזִקְנָה וְאֵינוֹ חַיָּיב לַעֲמוֹד מְלֹא קוֹמָתוֹ אֶלָּא כְּדֵי לְהַדְּרוֹ וַאֲפִילוּ זָקֵן גּוֹי מְהַדְּרִין אוֹתוֹ בִּדְבָרִים וְנוֹתְנִים לוֹ יָד לְסוֹמְכוֹ שֶׁנֶּאֱמַר (ויקרא י''ט) מִפְּנֵי שֵׂיבָה תָּקוּם כָּל שֵׂיבָה בְמַשְׁמַע:
ג. תַּלְמִידֵי חֲכָמִים אֵינָן יוֹצְאִין בְעַצְמָן לַעֲשׂוֹת עִם כָּל הַקָהָל בְּבִנְיָן וַחֲפִירָה שֶׁל מְדִינָה וְכַיּוֹצֵא בָהֵן כְּדֵי שֶׁלֹּא יִתְבַזּוּ בִּפְנֵי עַמֵּי הָאָרֶץ וְאֵין גּוֹבִין מֵהֶן לְבִנְיַן הַחוֹמָה וְתִקוּן הַשְּׁעָרִים וּשְׂכַר הַשּׁוֹמְרִים וְכַיּוֹצֵא בָהֵן וְלֹא לִתְשׁוּרַת הַמֶּלֶךְ וְאֵין מְחַיְיבִין אוֹתָן לִתֵּן הַמַּס בֵּין מַס שֶׁהוּא קָצוּב עַל בְּנֵי הָעִיר בֵּין מַס שֶׁהוּא קָצוּב עַל כָּל אִישׁ וָאִישׁ שֶׁנֶּאֱמַר (הושע ח') גַּם כִּי יִתְנוּ בַגוֹיִם עַתָּה אֲקַבְּצֵם וַיָּחֵלּוּ מְעָט מִמַּשָּׂא מֶלֶךְ שָׂרִים וְכֵן אִם הָיְתָה סְחוֹרָה מִתַּלְמִיד חָכָם מַנִּיחִין אוֹתוֹ לִמְכּוֹר תְּחִלָּה וְאֵין מַנִּיחִין אֶחָד מִבְּנֵי הַשּׁוּק לִמְכּוֹר עַד שֶׁיִּמְכוֹר הוּא וְכֵן אִם הָיָה לוֹ דִין וְהָיָה עוֹמֵד בִּכְלַל בַּעֲלֵי דִינִין הַרְבֵּה מַקְדִּימִין אוֹתוֹ וּמוֹשִׁיבִין אוֹתוֹ:
A student who is continuously in the presence of his master, is not permitted to rise up before him save morning and evening, so that his master's honor should not appear to be greater than the honor of Him Who is in Heaven.7Kiddushin, 33a. C.
For one who is old and distinguished in age, though not a scholar, it is obligatory to rise up; even a young scholar should rise before an old man distinguished in age; but the obligation is not to rise before him in full height, only enough to honor him. It is proper to honor with words even the aged Kuthean and to give him a leaning hand, as it is said: "Thou shalt rise up before the hoary head", the inference being that it includes all hoary heads.8Ibid. Baba Batra, 120a. C. G.
The disciples of the wise do not go forth personally to work with the rest of the population on construction and digging for the state, or like labor so as not to expose themselves to be degraded by the ignorant people. They should not be levied upon for the erection of a wall, repairing of the gates, wages for the watchman and the like, nor for the king's gift-fund. They should not be obliged to contribute to taxes, whether it be a fixed tax levied upon the inhabitants of the city, or whether it be a fixed tax upon every individual, for it is said: "But even though they should spend gifts among the nations, now will I gather them and they shall be humbled a little through the burden of the king and princes" (Hos. 8.10). If a disciple of the wise had merchandise to sell, he should be permitted to be first to sell it, and no one else in the market should be permitted to sell until he will sell out. Likewise, if he had a trial, and he was standing among many others who had law suits, he should have precedence, and given a place to sit down.9Baba Batra, 18b; Ibid. 22a.; Shebuot, 29a C.
מוסר
ספר חרדים דף ס"ז ע"ב
אוֹר פְּנֵי מֶלֶךְ חַיִּים שׁוֹרֶה עַל רֹאשְׁךָ שְׁתוֹק מֵאֵימָתוֹ וְכִי תְדַבֵּר וְהַשּׁוֹמֵעַ יִשְׁמַע נִמְצֵאת תָּמִיד דָּבֵק בּוֹ יִתְבָּרַךְ וְתָמִיד הִתְבַּיֵּישׁ מִמֶּנּוּ בְּמַחֲשָׁבָה בְּדִבּוּר וּבְמַעֲשֵׂה וְעַל פִּיו תֵּצֵא וְתָבֹא תִּישַׁן וְתִשְׁכַּב וְתָעִיר וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם חֲשׁוֹב כָּל עִסְקֵי הָעוֹלָם כְּאִלּוּ אַתָּה מְמַשֵּׁשׁ בַּחוֹל כְּשֶׁתִּמְצָא מַרְגָּלִית תִּקָּחֶנָּה הִיא עֲשִׂיַּית רְצוֹן הַבּוֹרֵא וְכֵן אָמַר הַמְּשׁוֹרֵר וּמַה לִּי מִזְּמַן אִם לֹא רְצוֹנְךָ וְאִם אֵינְךָ מָנָתִי מַה מָנָתִי. אַל יְהִי בְעֵינֶיךָ כְּבוֹדָךְ וּקְלוֹנָךְ וְעָשְׁרָךְ וְעָנְיָךְ לִמְאוּמָה כִּי תִמְצָא הַמַּרְגָּלִית אָז תַּעֲלוֹז כִּי זֶה הַמְּכֻוָּן וְנִשְׁלָם. וְיִהְיוּ רמ''ח אֵבָרֶיךָ וְשס''ה גִּידֶיךָ צִבּוּר בְּעֵינֶיךָ וְהַלֵּב וְהַלָּשׁוֹן שְׁלִיחַ צִבּוּר וּבְקוֹל גָּדוֹל שֶׁיִּשְׁמְעוּ כֻּלָּן תְּבָרֵךְ וְתִתְפַּלֵּל כְּמוֹ שֶׁאָמְרוּ צָרִיךְ לְהַשְׁמִיעַ לְאָזְנוֹ אַךְ לֹא יִשְׁמְעוּ תְּפִלַּת לַחַשׁ אֲחֵרִים. אֵיךְ תִּכְעוֹס וּבְכַעֲסָךְ תּוֹצִיא נִשְׁמָתָךְ הַיְקָרָה וְתַשְׁכִּין בִּמְקוֹמוֹ רוּחַ רָעָה דוֹמֶה אַתָּה לְמִי שֶׁנּוֹעֵץ סַכִּין בְּכַעְסוֹ בְלִבּוֹ וְאִם יַלְבִּין פְּנֵי חֲבֵירוֹ הֲרֵי שָׁפַךְ דָּמִים. צַעַר אֶלֶף פְּרָחִים מְבַטֵּל צַעַר חַתִּיכַת כֶּסֶף קְטַנָּה כֵּן בְּיוֹתֵר צַעַר מְנִיעַת הָעֲבוֹדָה לְצַעַר אֲבֵידַת מָעוֹת וּשְׁאָר הַיִּסּוּרִין וְצַעַר הָעֲבוֹדָה הֵן הֵן יִסּוּרִין שֶׁל אַהֲבָה וְהַמְּצָעֵר יוֹתֵר עַל מָמוֹנוֹ וּכְבוֹדוֹ מוֹרֶה שֶׁאוֹהֲבָם יוֹתֵר מִמֶּנּוּ חָלִילָה לָכֵן הִתְבַּיֵּישׁ וְשׁוּב לַאֲחוֹרֶיךָ וְשֵׁב בָּדָד וּבְכֵה לִפְנֵי אֱלֹהֶיךָ כַּאֲשֶׁר רָאִיתָ שֶׁנִּתְכַּעַסְתָּ וְנִצְטַעַרְתָּ עַל עִסְקֵי מָמוֹן אוֹ קְלוֹן כְּבוֹדָךְ: