תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
לז (טז) וַיֹּ֕אמֶר אֶת־אַחַ֖י אָנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים׃
וַאֲמַר יָת אַחַי אֲנָא בָעֵי חַוִּי כְעַן לִי הֵיכָא אִנּוּן רָעָן:
(יז) וַיֹּ֤אמֶר הָאִישׁ֙ נָסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֙עְתִּי֙ אֹֽמְרִ֔ים נֵלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן׃
וַאֲמַר גַּבְרָא נְטָלוּ מִכָּא אֲרֵי שְׁמָעִית דְּאָמְרִין נֵיזֵל לְדֹתָן וַאֲזַל יוֹסֵף בָּתַר אֲחוֹהִי וְאַשְׁכְּחִנּוּן בְּדֹתָן:
(יח) וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק וּבְטֶ֙רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּֽתְנַכְּל֥וּ אֹת֖וֹ לַהֲמִיתֽוֹ׃
וַחֲזוֹ יָתֵיהּ מֵרָחִיק עַד לָא קְרֵיב לְוָתְהוֹן וְחַשִּׁיבוּ עֲלוֹהִי לְמִקְטְלֵיהּ:
(יט) וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא׃
וַאֲמָרוּ גְּבַר לַאֲחוּהִי הָא מָרֵי חֶלְמַיָּא דֵיכִי אֲתָא:
(כ) וְעַתָּ֣ה ׀ לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֙הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּהְי֖וּ חֲלֹמֹתָֽיו׃
וּכְעַן אֱתוֹ וְנִקְטְלִנֵּיהּ וְנִרְמִנֵּיהּ בַּחֲדָא מִן גֻּבַּיָּא וְנֵימַר חַיְתָא בִישְׁתָא אֲכַלְתֵּיהּ וְנֶחֱזֵי מָה יְהוֹן בְּסוֹף חֶלְמוֹהִי:
(כא) וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ׃
וּשְׁמַע רְאוּבֵן וְשֵׁזְבֵיהּ מִידֵיהוֹן וַאֲמַר לָא נִקְטְלִנֵּיהּ נְפָשׁ:
37 (16) And he said, I seek my brothers: tell me, I pray thee, where they feed their flocks.
(17) And the man said, They are departed from here; for I heard them say, Let us go to Dotan. And Yosef went after his brothers, and found them in Dotan.
(18) And when they saw him afar off, even before he came near to them, they conspired against him to slay him.
(19) And they said one to another, Behold, this dreamer comes.
(20) Come now therefore, and let us slay him, and cast him into some pit, and we will say, An evil beast has devoured him: and we shall see what will become of his dreams.
(21) And Re᾽uven heard it, and he delivered him out of their hands; and said, Let us not kill him.
נביאים
ג (ה) הֲתִפֹּ֤ל צִפּוֹר֙ עַל־פַּ֣ח הָאָ֔רֶץ וּמוֹקֵ֖שׁ אֵ֣ין לָ֑הּ הֲיַֽעֲלֶה־פַּח֙ מִן־הָ֣אֲדָמָ֔ה וְלָכ֖וֹד לֹ֥א יִלְכּֽוֹד׃
הֲתִפּוֹל צִפְּרָא בְּקוּלָא עַל אַרְעָא וְצַיִד לֵית לֵיהּ הֲיִסַק קוּלָא מִן אַרְעָא וּמֵחַד לָא אֲחָד:
(ו) אִם־יִתָּקַ֤ע שׁוֹפָר֙ בְּעִ֔יר וְעָ֖ם לֹ֣א יֶחֱרָ֑דוּ אִם־תִּֽהְיֶ֤ה רָעָה֙ בְּעִ֔יר וַיהֹוָ֖ה לֹ֥א עָשָֽׂה׃
אִם יִתְקַע שׁוֹפָרָא בְּקַרְתָּא בְּלָא זִמְנֵיהּ וְעַמָא דִי בָהּ לָא יְזוּעוּן אִם תְּהֵי בִישְׁתָא בְּקַרְתָּא וּמִן קֳדָם יְיָ לָא אִתְעַבְּדָת:
(ז) כִּ֣י לֹ֧א יַעֲשֶׂ֛ה אֲדֹנָ֥י יֱהֹוִ֖ה דָּבָ֑ר כִּ֚י אִם־גָּלָ֣ה סוֹד֔וֹ אֶל־עֲבָדָ֖יו הַנְּבִיאִֽים׃
אֲרֵי לָא כָשְׁרִין פִּתְגָמִין דְמִתְעַבְּדִין מִן קֳדָם יְיָ אֱלֹהִים אֱלָהִין גְלָא רָזֵיהּ לְעַבְדוֹהִי נְבִיַיָא:
(ח) אַרְיֵ֥ה שָׁאָ֖ג מִ֣י לֹ֣א יִירָ֑א אֲדֹנָ֤י יֱהֹוִה֙ דִּבֶּ֔ר מִ֖י לֹ֥א יִנָּבֵֽא׃
אַרְיֵה נָהֵים מַן לָא יִדְחַל יְיָ אֱלֹהִים מַלֵיל מַן לָא יְקַבֵּיל נְבוּאֲתָא:
(ט) הַשְׁמִ֙יעוּ֙ עַל־אַרְמְנ֣וֹת בְּאַשְׁדּ֔וֹד וְעַֽל־אַרְמְנ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם וְאִמְר֗וּ הֵאָֽסְפוּ֙ עַל־הָרֵ֣י שֹׁמְר֔וֹן וּרְא֞וּ מְהוּמֹ֤ת רַבּוֹת֙ בְּתוֹכָ֔הּ וַעֲשׁוּקִ֖ים בְּקִרְבָּֽהּ׃
בַּסָרוּ עַל בִּרְנְיָת בְּאַשְׁדוֹד וְעַל בִּרְנְיָת בְּאַרְעָא דְמִצְרָיִם וַאֲמָרוּ אִתְכְּנָשׁוּ עַל טוּרֵי שֹׁמְרוֹן וַחֲזוֹ שִׁגוֹשַׁיָא סַגִיאָן בְּגַוָהּ וַאֲנוּסִין בְּגַוָהּ:
(י) וְלֹא־יָדְע֥וּ עֲשׂוֹת־נְכֹחָ֖ה נְאֻם־יְהֹוָ֑ה הָא֥וֹצְרִ֛ים חָמָ֥ס וָשֹׁ֖ד בְּאַרְמְנוֹתֵיהֶֽם׃ {פ}
וְלָא יָדְעִין לְמֶעְבַּד אוֹרַיְתָא אֲמַר יְיָ דִי מָלָן אוֹצְרֵיהוֹן חֲטוֹף וּבִזָא בְּבִרְנְיָתְהוֹן:
3 (5) Can a bird fall in a snare upon the earth, where there is no lure for it? does a snare spring up from the earth, and have taken nothing at all?
(6) Shall a shofar be sounded in the city, and the people not be afraid? shall evil befall a city, and the Lord has not done it?
(7) Surely the Lord God will do nothing, without revealing his secret to his servants the prophets.
(8) The lion has roared, who will not fear? the Lord God has spoken, who can but prophesy?
(9) Publish in the palaces at Ashdod, and in the palaces in the land of Miżrayim, and say, Assemble yourselves upon the mountains of Shomeron, and behold the great tumults within her, and the oppressed in her midst.
(10) For they know not to do right, says the Lord, who store up violence and robbery in their palaces.
כתובים
ח (כב) יְֽהֹוָ֗ה קָ֭נָנִי רֵאשִׁ֣ית דַּרְכּ֑וֹ קֶ֖דֶם מִפְעָלָ֣יו מֵאָֽז׃
אֱלָהָא בָרְאֲנִי בְּרֵישׁ בִּרְיְתֵיהּ וּמִן קֳדָם עוֹבָדוֹי מִן רֵישׁ:
(כג) מֵ֭עוֹלָם נִסַּ֥כְתִּי מֵרֹ֗אשׁ מִקַּדְמֵי־אָֽרֶץ׃
וּמִן קֳדָם עַלְמָא אִתְתַּקְנֵית מִן רֵישֵׁיהּ וּמִן קֳדָם דְתֶהֱוֵי אַרְעָא:
(כד) בְּאֵין־תְּהֹמ֥וֹת חוֹלָ֑לְתִּי בְּאֵ֥ין מַ֝עְיָנ֗וֹת נִכְבַּדֵּי־מָֽיִם׃
עַד לָא נֶהֱווֹן תְּהוֹמֵי אִתְיְלִידֵית וְעַד דְלָא נֶהֱווֹן מַעְיְנֵי עִשׁוּנֵי דְמַיָא:
(כה) בְּטֶ֣רֶם הָרִ֣ים הׇטְבָּ֑עוּ לִפְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתִּי׃
קְדִים עַד לָא נִטְבְּעוּן טוּרֵי וּקְדָם רָמָתָא אִתְבְּנֵית:
(כו) עַד־לֹ֣א עָ֭שָׂה אֶ֣רֶץ וְחוּצ֑וֹת וְ֝רֹ֗אשׁ עַפְר֥וֹת תֵּבֵֽל׃
עַד לָא עֲבַד אַרְעָא וְנַחֲלֵי וְרֵישׁ עַפְרָא דְתֵבֵל:
(כז) בַּהֲכִינ֣וֹ שָׁ֭מַיִם שָׁ֣ם אָ֑נִי בְּחֻ֥קוֹ ח֝֗וּג עַל־פְּנֵ֥י תְהֽוֹם׃
כַּד אַתְקֵין שְׁמַיָא תַּמָן הֲוֵית וְעַד חָג חוּגְתָא עַל אַפֵּי תְהוֹמָא:
8 (22) The Lord created me as the beginning of his way, the first of his works of old.
(23) I was set up from everlasting, from the beginning, before ever the earth was.
(24) When there were no depths, I was brought forth; when there were no fountains abounding with water.
(25) Before the mountains were settled, before the hills was I brought forth:
(26) while as yet he had not made the earth, or the fields, or the highest part of the dust of the world.
(27) When he established the heavens, I was there: when he drew a circle over the surface of the deep:
משנה
א. הַגּוֹזֵל עֵצִים, וַעֲשָׂאָן כֵּלִים, צֶמֶר, וַעֲשָׂאָן בְּגָדִים, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. גָּזַל פָּרָה מְעֻבֶּרֶת, וְיָלְדָה, רָחֵל טְעוּנָה, וּגְזָזָהּ, מְשַׁלֵּם דְּמֵי פָרָה הָעוֹמֶדֶת לֵילֵד, דְּמֵי רָחֵל הָעוֹמֶדֶת לִגָּזֵז. גָּזַל פָּרָה, וְנִתְעַבְּרָה אֶצְלוֹ וְיָלְדָה, רָחֵל, וְנִטְעֲנָה אֶצְלוֹ וּגְזָזָהּ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. זֶה הַכְּלָל, כָּל הַגַּזְלָנִים מְשַׁלְּמִין כִּשְׁעַת הַגְּזֵלָה:
ב. גָּזַל בְּהֵמָה וְהִזְקִינָה, עֲבָדִים וְהִזְקִינוּ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. רַבִּי מֵאִיר אוֹמֵר, בַּעֲבָדִים אוֹמֵר לוֹ, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ. גָּזַל מַטְבֵּעַ וְנִסְדַּק, פֵּרוֹת וְהִרְקִיבוּ, יַיִן וְהֶחְמִיץ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. מַטְבֵּעַ וְנִפְסַל, תְּרוּמָה וְנִטְמֵאת, חָמֵץ וְעָבַר עָלָיו הַפֶּסַח, בְּהֵמָה וְנֶעֶבְדָה בָהּ עֲבֵרָה, אוֹ שֶׁנִּפְסְלָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ, אוֹ שֶׁהָיְתָה יוֹצֵאת לִסָּקֵל, אוֹמֵר לוֹ, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ:
ג. נָתַן לְאֻמָּנִין לְתַקֵּן, וְקִלְקְלוּ, חַיָּבִין לְשַׁלֵּם. נָתַן לְחָרָשׁ שִׁדָּה, תֵּבָה וּמִגְדָּל לְתַקֵּן, וְקִלְקֵל, חַיָּב לְשַׁלֵּם. וְהַבַּנַּאי שֶׁקִּבֵּל עָלָיו לִסְתֹּר אֶת הַכֹּתֶל, וְשִׁבֵּר אֶת הָאֲבָנִים אוֹ שֶׁהִזִּיק, חַיָּב לְשַׁלֵּם. הָיָה סוֹתֵר מִצַּד זֶה וְנָפַל מִצַּד אַחֵר, פָּטוּר. וְאִם מֵחֲמַת הַמַּכָּה, חַיָּב:
ד. הַנּוֹתֵן צֶמֶר לְצַבָּע, וְהִקְדִּיחָתוֹ יוֹרָה, נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. צְבָעוֹ כָאוּר, אִם הַשֶּׁבַח יוֹתֵר עַל הַיְצִיאָה, נוֹתֵן לוֹ אֶת הַיְצִיאָה, וְאִם הַיְצִיאָה יְתֵרָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח. לִצְבֹּעַ לוֹ אָדֹם, וּצְבָעוֹ שָׁחֹר, שָׁחֹר, וּצְבָעוֹ אָדֹם, רַבִּי מֵאִיר אוֹמֵר, נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם הַשֶּׁבַח יָתֵר עַל הַיְצִיאָה, נוֹתֵן לוֹ אֶת הַיְצִיאָה, וְאִם הַיְצִיאָה יְתֵרָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח:
ה. הַגּוֹזֵל אֶת חֲבֵרוֹ שָׁוֶה פְרוּטָה, וְנִשְׁבַּע לוֹ, יוֹלִיכֶנּוּ אַחֲרָיו אֲפִלּוּ לְמָדַי. לֹא יִתֵּן לֹא לִבְנוֹ וְלֹא לִשְׁלוּחוֹ, אֲבָל נוֹתֵן לִשְׁלִיחַ בֵּית דִּין. וְאִם מֵת, יַחֲזִיר לְיוֹרְשָׁיו:
ו. נָתַן לוֹ אֶת הַקֶּרֶן וְלֹא נָתַן לוֹ אֶת הַחֹמֶשׁ, מָחַל לוֹ עַל הַקֶּרֶן וְלֹא מָחַל לוֹ עַל הַחֹמֶשׁ, מָחַל לוֹ עַל זֶה וְעַל זֶה חוּץ מִפָּחוֹת מִשָּׁוֶה פְרוּטָה בַקֶּרֶן, אֵינוֹ צָרִיךְ לֵילֵךְ אַחֲרָיו. נָתַן לוֹ אֶת הַחֹמֶשׁ וְלֹא נָתַן לוֹ אֶת הַקֶּרֶן, מָחַל לוֹ עַל הַחֹמֶשׁ וְלֹא מָחַל לוֹ עַל הַקֶּרֶן, מָחַל לוֹ עַל זֶה וְעַל זֶה חוּץ מִשָּׁוֶה פְרוּטָה בַקֶּרֶן, צָרִיךְ לֵילֵךְ אַחֲרָיו:
ז. נָתַן לוֹ אֶת הַקֶּרֶן וְנִשְׁבַּע לוֹ עַל הַחֹמֶשׁ, הֲרֵי זֶה מְשַׁלֵּם חֹמֶשׁ עַל חֹמֶשׁ, עַד שֶׁיִּתְמַעֵט הַקֶּרֶן פָּחוֹת מִשָּׁוֶה פְרוּטָה. וְכֵן בְּפִקָּדוֹן, שֶׁנֶּאֱמַר (ויקרא ה) בְּפִקָּדוֹן אוֹ בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת עֲמִיתוֹ אוֹ מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל שָׁקֶר, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם. הֵיכָן פִּקְדוֹנִי, אָמַר לוֹ אָבָד, מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, וְהָעֵדִים מְעִידִים אוֹתוֹ שֶׁאֲכָלוֹ, מְשַׁלֵּם קֶרֶן. הוֹדָה מֵעַצְמוֹ, מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם:
ח. הֵיכָן פִּקְדוֹנִי, אָמַר לוֹ נִגְנָב, מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ, מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם:
ט. הַגּוֹזֵל אֶת אָבִיו, וְנִשְׁבַּע לוֹ, וּמֵת, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ לְבָנָיו אוֹ לְאֶחָיו. וְאִם אֵינוֹ רוֹצֶה, אוֹ שֶׁאֵין לוֹ, לֹוֶה וּבַעֲלֵי חוֹב בָּאִים וְנִפְרָעִים:
י. הָאוֹמֵר לִבְנוֹ, קוֹנָם אִי אַתָּה נֶהֱנֶה מִשֶּׁלִּי, אִם מֵת, יִירָשֶׁנּוּ. בְּחַיָּיו וּבְמוֹתוֹ, אִם מֵת, לֹא יִירָשֶׁנּוּ, וְיַחֲזִיר לְבָנָיו אוֹ לְאֶחָיו. וְאִם אֵין לוֹ, לֹוֶה, וּבַעֲלֵי חוֹב בָּאִים וְנִפְרָעִים:
יא. הַגּוֹזֵל אֶת הַגֵּר וְנִשְׁבַּע לוֹ, וּמֵת, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ לַכֹּהֲנִים וְאָשָׁם לַמִּזְבֵּחַ, שֶׁנֶּאֱמַר (במדבר ה) וְאִם אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו, הָאָשָׁם הַמּוּשָׁב לַה' לַכֹּהֵן, מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר בּוֹ עָלָיו. הָיָה מַעֲלֶה אֶת הַכֶּסֶף וְאֶת הָאָשָׁם, וּמֵת, הַכֶּסֶף יִנָּתֵן לְבָנָיו, וְהָאָשָׁם יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר וְיִפְּלוּ דָמָיו לִנְדָבָה:
יב. נָתַן הַכֶּסֶף לְאַנְשֵׁי מִשְׁמָר, וּמֵת, אֵין הַיּוֹרְשִׁים יְכוֹלִין לְהוֹצִיא מִיָּדָם, שֶׁנֶּאֱמַר (שם) אִישׁ אֲשֶׁר יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה. נָתַן הַכֶּסֶף לִיהוֹיָרִיב וְאָשָׁם לִידַעְיָה, יָצָא. אָשָׁם לִיהוֹיָרִיב וְכֶסֶף לִידַעְיָה, אִם קַיָּם הָאָשָׁם, יַקְרִיבוּהוּ בְנֵי יְדַעְיָה, וְאִם לֹא, יַחֲזִיר וְיָבִיא אָשָׁם אַחֵר, שֶׁהַמֵּבִיא גְזֵלוֹ עַד שֶׁלֹּא הֵבִיא אֲשָׁמוֹ, יָצָא. הֵבִיא אֲשָׁמוֹ עַד שֶׁלֹּא הֵבִיא גְזֵלוֹ, לֹא יָצָא. נָתַן אֶת הַקֶּרֶן וְלֹא נָתַן אֶת הַחֹמֶשׁ, אֵין הַחֹמֶשׁ מְעַכֵּב:
1. In the case of one who robs another of wood and fashions it into vessels, or one who robs another of wool and fashions it into garments, he pays the robbery victim according to the value of the goods at the time of the robbery, but he need not return the vessels or garments. He has acquired the stolen items because they had undergone a change. If one robbed another of a pregnant cow and it then gave birth while in his possession, or if one robbed another of a ewe that was laden with wool and the robber then sheared it, the robber pays the value of a cow that is ready to give birth or the value of a ewe that is ready to be shorn. He pays the value of the animal at the time of the robbery, and the calf or the wool remains his. If one robbed another of a cow, and it became pregnant in his possession, and it then gave birth; or if one robbed another of a ewe, and it became laden with wool in his possession, and he then sheared it, then the robber pays according to the value of the animal at the time of the robbery. This is the principle: All robbers pay according to the value of the stolen item at the time of the robbery.
2. If one robbed another of an animal and it aged while in his possession, consequently diminishing its value, or if one robbed another of Canaanite slaves and they aged while in his possession, they have been changed. The robber therefore pays according to the value of the stolen item at the time of the robbery. Rabbi Meir says: With regard to Canaanite slaves, he says to the robbery victim: That which is yours is before you. If one robbed another of a coin and it cracked, thereby reducing its value; or if one robbed another of produce and it rotted; or if one robbed another of wine and it fermented, then he pays according to the value of the stolen item at the time of the robbery. If he robbed another of a coin and it was invalidated by the government; or if he robbed another of teruma and it became ritually impure; or if he robbed another of leavened bread and Passover elapsed over it, and therefore it is prohibited to derive benefit from it; or if he robbed another of an animal and a sin was performed with it, thereby disqualifying it for use as an offering; or if the animal was disqualified from being sacrificed upon the altar for some other reason; or if the animal was going out to be stoned because it gored and killed a person at some point after the robbery, the robber says to the robbery victim: That which is yours is before you. In all of these cases, although the value of the stolen item has been diminished or altogether lost, since the change is not externally discernible, the robber returns the item in its current state.
3. If one gave items to craftsmen to fix and they damaged them, the craftsmen are liable to pay for the damage. For example, if one gave a chest, a box, or a cabinet to a carpenter to fix, and he damaged it, he is liable to pay. And a builder who committed to demolish a wall and while demolishing it he broke the stones, or who damaged them, is liable to pay. If he was demolishing on this side of the wall, and the wall fell from another side and caused damage, he is exempt from liability. But if a stone fell and caused damage due to the force of the blow, he is liable.
4. In the case of one who gives wool to a dyer and it was burned in the cauldron during the dyeing process, thereby completely ruining the wool so that there is no enhancement, only loss, the dyer gives the owner the value of his wool. If he dyed it unattractively [ka’ur] so that the dye is not absorbed well by the wool, if the enhancement, i.e., the amount that the value of the wool has increased by being dyed, exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement. If the owner gave wool to a dyer to dye it red for him and instead he dyed it black, or to dye it black and he dyed it red, Rabbi Meir says: The dyer gives the owner of the wool the value of his wool. Rabbi Yehuda says: Here too, if the value of the enhancement exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
5. One who robs another of an item having the value of at least one peruta and takes a false oath to the robbery victim claiming his innocence, and then later wishes to repent, must bring the money, which includes the principal together with an additional one-fifth payment, to the robbery victim, even if this necessitates following after him to a distant place like Medea. The robber may not give the payment to the robbery victim’s son to return it to the robbery victim, and neither may he give it to his agent, but he may give the payment to an agent of the court. And if the robbery victim dies, he returns it to his heirs.
6. If he gave the robbery victim the principal value of the stolen item but did not give him the additional one-fifth payment, or if the owner forgave him concerning the principal but did not forgive him concerning the additional one-fifth payment, or if he forgave him concerning this and concerning that, with the exception of the value of less than one peruta of the principal, he need not pursue him to repay the remaining debt. By contrast, if he gave the robbery victim the additional one-fifth payment but did not give him the principal, or if the robbery victim forgave him concerning the additional one-fifth payment but did not forgive him concerning the principal, or if he forgave him concerning this and concerning that, with the exception of the value of one peruta of the principal, he must pursue him to repay the remaining debt.
7. If the robber gave the robbery victim the principal and took a false oath to him concerning the additional one-fifth payment, asserting that he had already paid it, then the additional one-fifth is considered a new principal obligation. The robber pays an additional one-fifth payment apart from the additional one-fifth payment about which he had taken a false oath. If he then takes a false oath concerning the second one-fifth payment, he is assessed an additional one-fifth payment for that oath, until the principal, i.e., the additional one-fifth payment about which he has most recently taken the false oath, is reduced to less than the value of one peruta. And such is the halakha with regard to a deposit, as it is stated: “If anyone sins, and commits a trespass against the Lord, and he defrauds his counterpart with regard to a deposit, or with regard to a pledge, or with regard to a robbery, or if he exploited his counterpart; or he has found that which was lost, and deals falsely with it, and swears to a lie…he shall restore it in full, and shall add the fifth part more to it” (Leviticus 5:21–24). This one must pay the principal and an additional one-fifth payment, and bring a guilt-offering. If the owner asked the bailee: Where is my deposit? And the bailee said to him: It was lost. And the owner said: I administer an oath to you, and the bailee said: Amen, therefore accepting the oath; and the witnesses testify about the bailee that he consumed it, then he must pay the principal. If the bailee admitted on his own that he had taken a false oath, then he must pay the principal and the additional one-fifth payment, and bring a guilt-offering.
8. If the owner asked the bailee: Where is my deposit, and the bailee said to him: It was stolen; and the owner said: I administer an oath to you, and the bailee said: Amen, therefore accepting the oath; and the witnesses testify about the bailee that he stole it, he must pay the payment of double the principal. If the bailee admitted on his own that he had taken a false oath, then he must pay the principal, the additional one-fifth payment, and bring a guilt-offering.
9. The mishna continues: In the case of one who robs his father and the father demands that he return the stolen item, and he takes an oath to his father that he did not rob him; and then the father dies; and then the son admits that he robbed him and took a false oath, necessitating the return of the principal and the giving of the additional one-fifth payment to his father’s heirs, of which he is either one of several or the only one; what should he do? This son pays the principal and the additional one-fifth payment to his father’s sons or brothers, and brings a guilt-offering and does not keep his own share. And if he does not want to forfeit his share or where he does not have sufficient funds to pay the other heirs while forfeiting his share, he borrows money in the amount of the value of the stolen item and the creditors come and are repaid in part from his share in the stolen item.
10. In the case of one who says to his son in a vow: It is forbidden like an offering [konam], and for that reason you may not derive benefit from my property, if the father then dies the son inherits from him, because it is no longer the father’s property once he dies. The mishna continues: If the father stated in his vow that his son may not derive benefit from his property in his life and in his death, then even if the father then dies the son does not inherit from him, as the prohibition is still in effect. And instead of taking his inheritance, he returns his portion in the estate to his sons or to his brothers. And if he does not have sufficient funds to subsist without his inheritance, he borrows money in the amount of the value of his share in the inheritance and the creditors come and are repaid from his share.
11. With regard to one who robs a convert and takes a false oath denying having done so, and then the convert dies, the robber, in order to achieve repentance, pays the principal, i.e., the stolen item or, if it is no longer extant, its monetary value, and an additional one-fifth of its value to the priests, and presents a guilt-offering to the altar, as it is stated: “But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt that is made shall be the Lord’s, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him” (Numbers 5:8). If the robber was bringing the money and the guilt-offering up to Jerusalem and he died before paying the priests and bringing his offering, the money shall be given to the robber’s children, and the animal designated for the guilt-offering shall graze until it becomes blemished and consequently disqualified from being sacrificed. And the animal shall then be sold and the money received for it shall be allocated for communal gift offerings.
12. If the robber gave the money to the members of the priestly watch and then died before they sacrificed his guilt-offering, the heirs cannot remove the money from the priests’ possession, as it is stated: “And every man’s hallowed things shall be his; whatsoever any man gives to the priest, it shall be his” (Numbers 5:10). The mishna continues: If the robber gave the money to the priestly watch of Joiarib and then gave the guilt-offering to the priestly watch of Jedaiah, the following priestly watch, to sacrifice on his behalf, he has fulfilled his obligation. By contrast, if he first gave the guilt-offering to the priestly watch of Joiarib and then gave the money to the priestly watch of Jedaiah, if the animal designated for the guilt-offering is extant, then members of the priestly watch of Jedaiah, who received the money, should sacrifice it. But if it is no longer extant because the priestly watch of Joiarib had already sacrificed it, he should return and bring another guilt-offering; for one who brings his stolen item to the priests before he brings his guilt-offering has fulfilled his obligation, but one who brings his guilt-offering before he brings his stolen item has not fulfilled his obligation. Although he cannot sacrifice the offering before paying the principal, if he gave the principal but did not yet give the additional one-fifth payment, the lack of having given the additional one-fifth payment does not preclude sacrificing the offering.
גמרא
תָּנוּ רַבָּנָן הַגַּזְלָנִים וּמַלְוֵי בְרִבִּית שֶׁהֶחֱזִירוּ אֵין מְקַבְּלִין מֵהֶם וְהַמְקַבֵּל מֵהֶן אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ. אָמַר רִבִּי יוֹחָנָן בִּימֵי רִבִּי נִשְׁנִית מִשְׁנָה זוּ דְּתַנְיָא מַעֲשֵׂה בְּאָדָם אֶחָד שֶׁבִּקֵּשׁ לַעֲשׂוֹת תְּשׁוּבָה אָמְרָה לוֹ אִשְׁתּוֹ רֵיקָה אִם אַתָּה עוֹשֶׂה תְּשׁוּבָה אֲפִלּוּ אַבְנֵט אֵינוֹ שֶׁלָּךְ וְנִמְנַע וְלֹא עָשָׂה תְּשׁוּבָה בְּאוֹתָה שָׁעָה אָמְרוּ הַגַּזְלָנִים וּמַלְוֵי בְּרִבִית שֶׁהֶחֱזִירוּ אֵין מְקַבְּלִין מֵהֶן וְהַמְקַבֵּל מֵהֶן אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ מְתִיבֵי הִנִּיחַ לָהֶם אֲבִיהֶם מָעוֹת שֶׁל רִבִּית אַף עַל פִּי שֶׁהֵן יוֹדְעִין שֶׁהֵן רִבִּית אֵין חַיָיבִין לְהַחֲזִיר אִינְהוּ הוּא דְלֹא הָא אַבִיהֶם חַיָּיב לְהַחֲזִיר בַּדִּין הוּא דַאֲבִיהֶם נָמֵי אֵינוֹ חַיָּיב לְהַחֲזִיר וְהָא דְקָתָּנֵי בְּדִידְהוּ מִשּׁוּם דְקָבָעֵי לְמִתְנֵי סֵיפָא הִנִּיחַ לָהֶם אֲבִיהֶם פָרָה וְטַלִּית וְכָל דָּבָר הַמְסוּיָים חַיָּבִין לְהַחֲזִיר מִפְנֵי כָבוֹד אֲבִיהֶם תָּנָא רֵישָׁא נָמֵי בְּדִידְהוּ. וּמִפְּנֵי כְּבוֹד אֲבִיהֶם חַיָּיבִין לְהַחֲזִיר אִקְרֵי כָּאן (שמות כ''ב) וְנָשִׂיא בְעַמְּךָ לֹא תָאוֹר בְּעוֹשֶׂה מַעֲשֵׂה עַמָּךְ. כִּדְאָמַר רַב פִינְחָס בְּשֶׁעָשָׂה תְּשׁוּבָה הָכָא נָמֵי בְּשֶׁעָשָׂה תְּשׁוּבָה אִי עָשָׂה תְּשׁוּבָה מָאי בָּעֵיָא גַּבֵּיהּ. אִבָּעֵי לֵיהּ לְאַהֲדוּרֵי. שֶׁלֹּא הִסְפִּיק לְהַחֲזִיר. (א''ה כצ''ל):
§ Having mentioned the ordinance instituted for the penitent, the Gemara discusses other details of this ordinance. The Sages taught in a baraita (Tosefta, Shevi’it 8:11): With regard to robbers or usurers that returned either the stolen item or the interest to the one from whom they took it, one should not accept it from them. And with regard to one who does accept it from them, the Sages are displeased with him, since by doing so he discourages those who wish to repent.
Rabbi Yoḥanan says: This mishna, i.e., the statement of the Tosefta, was taught in the days of Rabbi Yehuda HaNasi, as it is taught in a baraita: There was an incident with regard to one man who desired to repent after having been a thief for many years. His wife said to him: Empty one [reika], if you repent you will have to return all the stolen items to their rightful owners, and even the belt that you are wearing is not yours, and he refrained and did not repent. At that time, the Sages said: With regard to robbers or usurers that returned either the stolen item or the interest to the one from whom they took it, one should not accept it from them. And concerning one who does accept it from them, the Sages are displeased with him.
The Gemara raises an objection from a baraita: With regard to children whose deceased father left them money paid as interest, although they know that it is interest, they are not obligated to return it. The Gemara infers: They, the children, are the ones that are not obligated to return it, but their father would have been obligated to return it, and his victims may accept his money.
The Gemara responds: By right, the baraita should have taught that their father also would not have been obligated to return it. And the fact that the baraita teaches this halakha with regard to the children is because of the fact that the baraita wants to teach a halakha in the latter clause: If their deceased father left them a cow, or a garment, or any other specific item he had stolen or taken as interest, they are obligated to return it due to the honor of their father, so that the item not serve as a reminder to all that their father transgressed. Since this halakha needs to be stated specifically with regard to the children, the first clause of the baraita is also taught with regard to them.
The Gemara asks: But is it true that due to the honor of their father they are obligated to return the item or money? I will read here the verse: “You shall not revile God, nor curse a ruler of your people” (Exodus 22:27), from which the Sages inferred that the prohibition against cursing a ruler is in effect only with regard to a ruler that acts as a member of your people, i.e., in accordance with Torah law. One who curses a wicked ruler does not violate this prohibition. Similarly, if one’s father is wicked, the mitzva to honor him should not apply. Why would his children have to return items that he stole due to his honor?
The Gemara responds: It is like that which Rav Pineḥas said concerning a different case: This is a case where he repented. Here too, it is a case where the father repented, and since he is no longer wicked, his children are obligated to honor him. The Gemara asks: If he repented, what was the stolen item or interest doing with him? He should have returned it while he was still alive. The Gemara responds: It is a case where he did not manage to return it before he died. Consequently, the children must return the items in order to uphold their father’s honor.
זוהר
וַיְהִי יְיָ אֶת יוֹסֵף וַיְהִי אִישׁ מַצְלִיחַ וַיְהִי בְּבֵית אֲדוֹנָיו וְגוֹ', רַבִּי יוֹסֵי פָּתַח (תהלים ל''ז) כִּי ה' אוֹהֵב מִשְׁפָּט וְלֹא יַעֲזוֹב אֶת חֲסִידָיו לְעוֹלָם נִשְׁמָרוּ, הַאי קְרָא אוֹקְמוּהָ בְּאַבְרָהָם אֶת חֲסִידָיו חֲסִידוֹ כְּתִיב וְהָא אִתְמָר, תָּא חֲזֵי בְּכָל אֲתַר דְּצַדִּיקַיָּא אָזְלֵי קֻדְשָׁא בְּרִיךְ הוּא נָטִיר לוֹן וְלָא שָׁבִיק לוֹן, דָּוִד אָמַר (שם כ''ג) גַּם כִּי אֵלֶךְ בְּגֵיא צַלְמָוֶת לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ וְגוֹ' בְּכָל אֲתַר דְּצַדִּיקַיָּא אָזְלֵי שְׁכִינְתָּא אָזְלָא עִמְּהוֹן וְלָא שָׁבִיק לוֹן, יוֹסֵף אָזַל בְּגֵיא צַלְמָוֶת וְנָחֲתוּ לֵיהּ לְמִצְרַיִם שְׁכִינְתָּא הַוָּת עִמֵּיה הֲדָא הוּא דִכְתִיב וַיְהִי יְיָ אֶת יוֹסֵף וּבְגִין דַּהֲוָת עִמֵּיהּ שְׁכִינְתָּא בְּכָל מַה דַּהֲוָה עָבִיד הַוָּה מַצְלַח בְּיָדֵיהּ, דַּאֲפִלּוּ מַאי דַּהֲוָה בְּיָדֵיהּ וַהֲוָה תָּבַע לֵיהּ מָארֵיהּ בְּגַוְנָא אָחֲרָא הַוָּה מִתְהַפֵּךְ בְּיָדֵיהּ לְהַהוּא גַּוְנָא דִּרְעוּתָא דְּמָארֵיהּ הַוָּה רָעֵי בֵּיה כְּמָה דְּאַתְּ אָמַר וַיַּרְא אֲדוֹנָיו כִּי יְיָ אִתּוֹ וְכֹל אֲשֶׁר הוּא עוֹשֶׂה יְיָ מַצְלִיחַ בְּיָדוֹ, מַצְלִיחַ בְּיָדוֹ וַדַּאי כִּי יְיָ אִתּוֹ, תָּא חֲזֵי וַיֵּדַע אֲדֹנָיו כִּי יְיָ אִתּוֹ לָא כְּתִיב אֶלָּא וַיַּרְא אֲדֹנָיו דְּהָא בְּעֵנּוֹי הַוָּה חָמֵי עוֹבָדָא דְּנִסִין בְּכָל יוֹמָא דְּקֻדְשָׁא בְּרִיךְ הוּא עָבִיד בְּיָדֵיהּ וְעַל דָּא וַיְּבָרֶךְ יְיָ אֶת בֵּית הַמִּצְרִי בִּגְלָל יוֹסֵף, קֻדְשָׁא בְּרִיךְ הוּא נָטִיר לוֹן לְצַדִּיקַיָּא וּבְגִנֵּיהוֹן נָטַר לוֹן לִרְשִׁיעַיָּא דְּהָא רְשִׁיעַיָּא מִתְבָּרְכִין בְּגִנְּהוֹן דְּצַדִּיקַיָּא, כְּגַוְנָא דָּא כְּתִיב (שמואל ב' ו') וַיְּבָרֶךְ יְיָ אֶת בֵּית עוֹבֵד אֱדוֹם הַגִּתִּי בַּעֲבוּר אֲרוֹן הָאֱלֹקִים, צַדִּיקַיָּא אָחֳרָנִין מִתְבָּרְכִין בְּגִנַּיְהוּ וְאִנּוּן לָא יָכְלוּ לְאִתְזָנָא (נ''א לְאִשְׁתֵּזָבָא) בִּזְכוּתַיְהוּ וְהָא אוֹקְמוּהָ, יוֹסֵף אִתְבָּרֵךְ מָארֵיהּ בְּגִנֵּיהּ וְאִיהוּ לָא יָכִיל לְאִשְׁתֵּזָבָא בִּזְכוּתֵיהּ מִנֵּיהּ וּלְנַפְקָא לְחֵירוּ וּלְבָתַר אָעִיל לֵיהּ בְּבֵית הַסֹהַר כְּמָה דְּאַתְּ אָמַר (תהלים ק''ה) עִנּוּ בַכֶּבֶל רַגְלוֹ בַּרְזֶל בָּאָה נַפְשׁוֹ עַד דִּלְבָתַר קֻדְשָׁא בְּרִיךְ הוּא אַפִיק לֵיהּ לְחֵירוּ וְשַׁלְּטֵיהּ עַל כָּל אַרְעָא דְּמִצְרָיִם וּבְגִין כָּךְ כְּתִיב וְלֹא יַעֲזוֹב אֶת חֲסִידָיו לְעוֹלָם נִשְׁמָרוּ חֲסִידוֹ כְּתִיב וְאִתְמָר, וְקֻדְשָׁא בְּרִיךְ הוּא אַגִּין עֲלַיְהוּ דְּצַדִּיקַיָּא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי דִּכְתִיב (תהלים ה') וְיִשְׂמְחוּ כָל חוֹסֵי בָךְ לְעוֹלָם יְרַנֵּנוּ וַתָּסֶךְ עָלֵימוֹ וְיַעַלְצוּ בְךָ אוֹהֲבֵי שְׁמֶךָ:
וַיְהִי ה' אֶת יוֹסֵף וְגוֹ': רַבִּי יוֹסֵי פָּתַח, (תהלים ל''ז) כִּי ה' אוֹהֵב מִשְׁפָּט וְלֹא יַעֲזוֹב אֶת חֲסִידָיו לְעוֹלָם נִשְׁמָרוּ, מִקְרָא זֶה בֵּאֲרוּהוּ בְּאַבְרָהָם, וְעַל כֵּן, אֶת חֲסִידָיו, כָּתוּב חֲסִידוֹ, בְּלָשׁוֹן יָחִיד, וּכְבָר נִתְבָּאֵר. בֹּא וּרְאֵה בְּכָל מָקוֹם שֶׁצַדִּיקִים הוֹלְכִים, שׁוֹמֵר אוֹתָם הַקָּדוֹשׁ בָּרוּךְ הוּא וְאֵינוֹ עוֹזֵב אוֹתָם. דָּוִד אָמַר, (תהלים כ''ג) גַּם כִּי אֵלֶךְ בְּגֵיא וְגוֹ'. כִּי בְּכָל מָקוֹם שֶׁצַדִּיקִים הוֹלְכִים, הַשְּׁכִינָה הוֹלֶכֶת עִמָּהֶם וְאֵינָהּ עוֹזֶבֶת אוֹתָם, יוֹסֵף הָלַךְ בְּגֵיא צַלְמָוֶת וְהוֹרִידוּהוּ לְמִצְרַיִם, הַשְּׁכִינָה הָיְתָה עִמּוֹ, וְזֶהוּ שֶׁכָּתוּב, וַיְהִי ה' אֶת יוֹסֵף, וּמִשּׁוּם שֶׁהָיְתָה עִמּוֹ הַשְּׁכִינָה, כָּל מַה שֶּׁהָיָה עוֹשֶׂה הָיָה מַצְלִיחַ בְּיָדוֹ, וַאֲפִלּוּ אִם כְּבָר הָיָה בְּיָדוֹ, וְרִבּוֹנוֹ דָּרַשׁ מִמֶּנּוּ בְּאוֹפֶן אַחֵר מִמַּה שֶּׁהָיָה, הָיָה הַדָּבָר מִתְהַפֵּךְ בְּיָדוֹ, לְאוֹתוֹ אוֹפֶן שֶׁרִבּוֹנוֹ הָיָה רוֹצֶה בּוֹ. כְּמוֹ שֶׁכָּתוּב, וַיַּרְא אֲדֹנָיו וְגוֹ' ה' מַצְלִיחַ בְּיָדוֹ, מַצְלִיחַ בְּיָדוֹ וַדַּאי, כִּי ה' אִתּוֹ. בֹּא וּרְאֵה, וַיֵּדַע אֲדֹנָיו כִּי ה' אִתּוֹ לֹא כָּתוּב, אֶלָּא וַיַּרְא אֲדֹנָיו, לְלַמֵּד, שֶׁהָיָה רוֹאֶה בְּעֵינָיו בְּכָל יוֹם, מַעֲשֵׂה נִסִּים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה בְּיָדוֹ. וְעַל כֵּן וַיְּבָרֶךְ ה' אֶת בֵּית הַמִּצְרִי בִּגְלָל יוֹסֵף. הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵר אֶת הַצַדִּיקִים, וּבִשְׁבִילָם שׁוֹמֵר גַּם אֶת הָרְשָׁעִים, כִּי הָרְשָׁעִים מִתְבָּרְכִים בִּזְכוּתָם שֶׁל הַצַדִּיקִים. כְּעֵין זֶה כָּתוּב, וַיְבָרֵךְ ה' אֶת בֵּית עוֹבֵד אֱדוֹם וְגוֹ'. הַצַדִּיקִים, אֲחֵרִים מִתְבָּרְכִים בִּשְׁבִילָם, וְהֵם עַצְמָם אֵינָם יְכוֹלִים לְהִנָּצֵל בִּזְכוּתָם. וּבֵאֲרוּהָ. יוֹסֵף, נִתְבָּרֵךְ רִבּוֹנוֹ בִּשְׁבִילוֹ, וְהוּא עַצְמוֹ לֹא יָכוֹל לְהִנָּצֵל מִמֶּנּוּ בִּזְכוּתוֹ, וְלָצֵאת לַחֵירוּת. וְאַחַר כָּךְ הִכְנִיסוֹ לְבֵית הַסֹּהַר, כְּמוֹ שֶׁכָּתוּב, (תהלים ק''ה) עִנּוּ בַכֶּבֶל רַגְלוֹ בַּרְזֶל בָּאָה נַפְשׁוֹ, עַד שֶׁלְּאַחַר כָּךְ הוֹצִיאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַחֵירוּת וְהִשְׁלִיטוֹ עַל כָּל אֶרֶץ מִצְרָיִם. וְעַל כֵּן כָּתוּב, וְלֹא יַעֲזֹב אֶת חֲסִידָיו לְעוֹלָם נִשְׁמָרוּ. חֲסִידוֹ כָּתוּב, וְנִתְבָּאֵר. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מֵגִין עַל הַצַדִּיקִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. שֶׁכָּתוּב, (תהלים ה') וְיִשְׂמְחוּ כָּל חוֹסֵי בָךְ וְגוֹ'.
הלכה פסוקה
א. רוֹכֵב הֲרֵי הוּא כִמְהַלֵּךְ וּכְשֵׁם שֶׁעוֹמְדִין מִפְּנֵי הַמְּהַלֵּךְ כַּךְ עוֹמְדִין מִפְּנֵי הָרוֹכֵב:
ב. שְׁלשָׁה שֶׁהָיוּ הוֹלְכִין בַּדֶרֶךְ הָרַב בָּאֶמְצַע גָדוֹל מִימִינוֹ וָקָטָן מִשְּׂמֹאלוֹ:
ג. הָרוֹאֶה חָכָם אֵינוֹ עוֹמֵד מִפָּנָיו עַד שֶׁיַּגִיעַ לוֹ בְּאַרְבַּע אַמּוֹת וְכֵיוָן שֶׁעָבַר יוֹשֵׁב. רָאָה אָב בֵּית דִין עוֹמֵד מִלְּפָנָיו מִשֶׁיִּרְאֶנוּ מֵרָחוֹק מְלֹא עֵינָיו וְאֵינוֹ יוֹשֵׁב (עַד שֶׁיַּעֲבוֹר מֵאַחֲרָיו ד' אַמּוֹת. רָאָה אֶת הַנָשִׂיא עוֹמֵד מִלְּפָנָיו מְלֹא עֵינָיו וְאֵינוֹ יוֹשֵׁב) עַד שֶׁיֵּשֵׁב בִּמְקוֹמוֹ אוֹ עַד שֶׁיִתְכַּסֶה מֵעֵינָיו וְהַנָשִׂיא שֶׁמָּחַל עַל כְּבוֹדוֹ כְּבוֹדוֹ מָחוּל. כְּשֶׁהַנָשִׂיא נִכְנַס כָּל הָעָם עוֹמְדִין וְאֵינָם יוֹשְׁבִין עַד שֶׁיֹּאמַר לָהֶם שְׁבוּ:
ד. כְּשֶׁאַב בֵּית דִּין נִכְנַס עוֹשִׂין לוֹ שְׁתֵּי שׁוּרוֹת וְעוֹמְדִים מִכָּאן וּמִכָּאן עַד שֶׁנִכְנַס וְיוֹשֵׁב בִּמְקוֹמוֹ. וּשְׁאָר הָעָם יוֹשְׁבִין בִּמְקוֹמָן. חָכָם שֶׁנִּכְנָס כָּל שֶׁמַּגִּיעַ לוֹ בְּאַרְבַּע אַמּוֹת עוֹמֵד מִלְּפָנָיו אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב עַד שֶׁנִּכְנַס וְיוֹשֵׁב בִּמְקוֹמוֹ:
ה. בְּנֵי חֲכָמִים וְתַלְמִידֵי חֲכָמִים בִּזְמַן שֶׁהָרַבִּים צְרִיכִין לָהֶם מְקַפְּצִין עַל רָאשֵׁי הָעָם וְנִכְנָסִין לִמְקוֹמָן וְאֵין שְׁבַח לְתַלְמִידֵי חֲכָמִים שֶׁיִּכָּנְסוּ לָאַחֲרוֹנָה יָצָא לְצוֹרֶךְ חוֹזֵר לִמְקוֹמוֹ. בְּנֵי חֲכָמִים בִּזְמַן שֶׁיֵּשׁ בָּהֶן דַּעַת לִשְׁמוֹעַ הוֹפְכִין פְּנֵיהֶם כְּלַפֵּי אֲבִיהֶן אֵין בָּהֶן דַּעַת לִשְׁמוֹעַ הוֹפְכִין פְּנֵיהֶן כְּלַפֵּי הָעָם:
One who is riding is entitled to the same deference as the one who is walking, and as it is obligatory to rise before one who is walking, so it is obligatory to rise before one who is riding.3Yoma, 37b. G.
When a company of three are walking on the way, the master shall be in the middle, the better scholar on his right, and the lesser one on his left.4Ibid. C.
He who sees a wise man approaching does not rise before him until he will be within four ells, and as soon as he passes by, he may sit down; he who sees a dean of a tribunal passing by must rise before him as soon as his eyes behold him from a distance and not sit down until he will pass him by and be back of him four ells; he who sees the president of the tribunal approaching he should rise before him as soon as his eyes behold him and not sit down until he will take his seat, or until he will walk away out of his sight. The president of a tribunal who renounces all these attentions of honor, his renunciation thereof is valid. When the president enters, the whole audience rises and do not sit down until he will tell them, "Be sitted." When the dean of a tribunal enters, two lines are formed in his honor and the people on either side remain standing until he enters and sits down on his place, but the rest of the audience remain sitting in their places.5Kiddushin, 32b; Ketubot, 17b; Horayot, 13b; Ta’anit 27b. C. G.
When a Rabbi enters, every one whom he passes by within four ells rises before him, so that one rises up and another sits down, until he reaches and sits down on his place. The sons of the wise and the disciples of the wise, when the public stands in need of their services, may step by the elders of the people and take their own places; but it is no praise for the disciples of the wise to arrive last. When the wise man leaves, as he has a need to, when he has a need, he may return to his own place. The sons of the wise, when they have ability to understand are seated facing their fathers, but if they have no ability to understand, they are seated facing the audience.6Yebamot, 105a; Berakot, 45b; G.
מוסר
ספר חרדים דף ס"ז א'
אַף עַל פִּי שֶׁצָרִיךְ לְהִזְדַרֵז וּלְהוֹצִיא מֵחֲלָצָיו זֶרַע יַעֲבוֹד אֲדוֹנָיו. בְיוֹתֵר צָרִיךְ לְהִזְדַרֵז לִהְיוֹת הוּא נֶטַע נַעֲמָן נֶאֱמָן נֶחְמָד לְמַרְאֶה בְעֵינֵי ה' בְּמַעֲשָׂיו הַטּוֹבִים אָז יִיטַב בְּעֵינֵי אֲדוֹן הַגָן לְהוֹצִיא נְטִיעוֹת אֲחֵרוֹת כָּמוֹהוּ מִמֶּנּוּ יִהְיוּ וְלָזֶה אָמְרוּ עִיקָר תּוֹלְדוֹתֵיהֶם שֶׁל צַדִּיקִים מַעֲשֵׂיהֶם הַטּוֹבִים דִכְתִיב (בראשית ו') אֵלֶּה תּוֹלְדוֹת נֹחַ נֹחַ אִישׁ צַדִּיק וְגוֹ' וְאַחַר כַּךְ וַיּוֹלֶד נֹחַ אִם תִּרְצֶה לִהְיוֹת צַדִּיק טוֹב מֶרְכָּבָה לִיְסוֹד שֶׁקִּלְקַלְתָּ צָרִיךְ לוֹמַר תָּמִיד גַּם זוּ לְטוֹבָה וְלָדוֹן לְכַף זְכוּת. וּלְדַבֵּר טוֹב וְלִשְׁתּוֹק מִדַּבֵּר רָע כְּלָל וְאִם חָס וְשָׁלוֹם שִׁחֵת זֶרַע בִּבְרִית הַמָּעוֹר לֹא תוֹסִיף לְהַשְׁחִית יִשְׂרָאֵל בִּבְרִית הַלָּשׁוֹן בִּקְלָלָה בַּר מִינָן אַדְרַבָּה בָּרֵךְ וְלַמֵּד סַנֵּיגוּרְיָא לְכַפֵּר וְלַמֵּד יַלְדֵי יִשְׂרָאֵל תּוֹרָה וְירְאַת ה' בְרַחֲמִים הוֹאִיל וְנֶפֶשׁ כָּל יִשְׂרָאֵל עֶצֶם אֶחָד כִּדְאָמַר שִׁבְעִים נֶפֶשׁ בְּהַצְדִּיק אָדָם נַפְשׁוֹ בְּכָל יִשְׂרָאֵל יַעֲשֶׂה רוֹשֶׁם וּבוֹ יִצְדְּקוּ וְיִתְהַלְּלוּ כָּל זֶרַע יִשְׂרָאֵל. וְכֵן בְּהַחֲטִיא נַפְשׁוֹ בְּכָל יִשְׂרָאֵל עוֹשֶׂה רוֹשֶׁם לָכֵן תְּעוֹרֵר נַפְשְׁךָ בְּכַוָּנָה גְדוֹלָה לָשׁוּב בִתְשׁוּבָה וּלְכַוֵּין שֶׁעִמְּךָ יָשׁוּבוּ כָּל זֶרַע יִשְׂרָאֵל וְהַיְנוּ (הושע י''ד) שׁוּבָה יִשְׂרָאֵל בְּלָשׁוֹן יָחִיד וְהָדַר כְּתִיב (שם) קְחוּ עִמָּכֶם דְבָרִים וְשׁוּבוּ בְּלָשׁוֹן רַבִּים וּלְכַךְ מְסַיֵּים כִּי שָׁב אַפִּי מִמֶּנּוּ וּפִירְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אֲפִילוּ בְאֶחָד שֶׁיָּשׁוּב יָשׁוּב חֲרוֹן אַף ה' מִכֻּלָּם מִן הַטַּעַם הַנִּזְכָּר כִּי גוֹרֵם שֶׁכֻּלָּן יְהַרְהֲרוּ בִּתְשׁוּבָה וְאֶפְשַׁר דְּהַיְינוּ דִּכְתִיב (תהלים נ''א) אֲלַמְּדָה פּוֹשְׁעִים דְרָכֶיךָ וְחַטָּאִים אֵלֶיךָ יָשׁוּבוּ נִמְצָא מְזַכֶּה אֲחֵרִים עִמּוֹ: