תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
א (יא) וַיָּשִׂ֤ימוּ עָלָיו֙ שָׂרֵ֣י מִסִּ֔ים לְמַ֥עַן עַנֹּת֖וֹ בְּסִבְלֹתָ֑ם וַיִּ֜בֶן עָרֵ֤י מִסְכְּנוֹת֙ לְפַרְעֹ֔ה אֶת־פִּתֹ֖ם וְאֶת־רַעַמְסֵֽס׃
וּמַנִיאוּ עֲלֵיהוֹן שִׁלְטוֹנִין מַבְאִישִׁין בְּדִיל לְעַנוֹאֵהוֹן בְּפָלְחָנְהוֹן וּבְנוֹ קִרְוֵי בֵית אוֹצָרָא לְפַרְעֹה יָת פִּיתוֹם וְיָת רַעַמְסֵס:
(יב) וְכַאֲשֶׁר֙ יְעַנּ֣וּ אֹת֔וֹ כֵּ֥ן יִרְבֶּ֖ה וְכֵ֣ן יִפְרֹ֑ץ וַיָּקֻ֕צוּ מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃
וּכְמָא דִמְעַנַן לְהוֹן כֵּן סָגָן וְכֵן תַּקְפִין וַעֲקַת לְמִצְרָאֵי מִן קֳדָם בְּנֵי יִשְׂרָאֵל:
(יג) וַיַּעֲבִ֧דוּ מִצְרַ֛יִם אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּפָֽרֶךְ׃
וְאַפְלָחוּ מִצְרָאֵי יָת בְּנֵי יִשְׂרָאֵל בְּקַשְׁיוּ:
(יד) וַיְמָרְר֨וּ אֶת־חַיֵּיהֶ֜ם בַּעֲבֹדָ֣ה קָשָׁ֗ה בְּחֹ֙מֶר֙ וּבִלְבֵנִ֔ים וּבְכׇל־עֲבֹדָ֖ה בַּשָּׂדֶ֑ה אֵ֚ת כׇּל־עֲבֹ֣דָתָ֔ם אֲשֶׁר־עָבְד֥וּ בָהֶ֖ם בְּפָֽרֶךְ׃
וְאַמְרָרוּ יָת חַיֵיהוֹן בְּפָלְחָנָא קָשְׁיָא בְּטִינָא וּבְלִבְנִין וּבְכָל פָּלְחָנָא בְּחַקְלָא יָת כָּל פָּלְחָנְהוֹן דְאַפְלָחוּ בְהוֹן בְּקַשְׁיוּ:
(טו) וַיֹּ֙אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה׃
וַאֲמַר מַלְכָּא דְמִצְרַיִם לְחַיָתָא יְהוּדַיָתָא דְשׁוּם חָדָא שִׁפְרָה וְשּׁוּם תִּנְיֵתָא פּוּעָה:
1 (11) Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Par῾o treasure cities, namely Pitom and Ra῾amses.
(12) But the more they afflicted them, the more they multiplied and grew. And they were mortified on account of the children of Yisra᾽el.
(13) And Miżrayim made the children of Yisra᾽el serve with rigour:
(14) and they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of bondage in the field: all their bondage, wherein they made them serve, was with rigour.
(15) And the king of Miżrayim spoke to the Hebrew midwives, of whom the name of the one was Shifra, and the name of the other Pu῾a:
נביאים
כח (ג) בְּרַגְלַ֖יִם תֵּרָמַ֑סְנָה עֲטֶ֥רֶת גֵּא֖וּת שִׁכּוֹרֵ֥י אֶפְרָֽיִם׃
בְּרִגְלִין יִתְּדָשׁ כִּתְרָא דְגֵיוְתָנָא טִפְּשָׁא רַבָּא דְיִשְׂרָאֵל:
(ד) וְֽהָ֨יְתָ֜ה צִיצַ֤ת נֹבֵל֙ צְבִ֣י תִפְאַרְתּ֔וֹ אֲשֶׁ֥ר עַל־רֹ֖אשׁ גֵּ֣יא שְׁמָנִ֑ים כְּבִכּוּרָהּ֙ בְּטֶ֣רֶם קַ֔יִץ אֲשֶׁ֨ר יִרְאֶ֤ה הָרֹאֶה֙ אוֹתָ֔הּ בְּעוֹדָ֥הּ בְּכַפּ֖וֹ יִבְלָעֶֽנָּה׃ {ס}
וִיהֵי דְיָהִיב מִצְנַפְתָּא לְרַשִׁיעַיָא דְבֵית מַקְדְשָׁא תּוּשְׁבַּחְתֵּהּ דִי עַל רֵישׁ חֵילָא שְׁמֵינָא כְּבִכּוּרָא עַד לָא קַיְטָא דְאִם יֶחֱזֵי דְחָזֵי יָתָהּ כְּאִלוּ הִיא בִּידֵהּ יְבַלְעִינָהּ:
(ה) בַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ יְהֹוָ֣ה צְבָא֔וֹת לַעֲטֶ֣רֶת צְבִ֔י וְלִצְפִירַ֖ת תִּפְאָרָ֑ה לִשְׁאָ֖ר עַמּֽוֹ׃
בְּעִדָנָא הַהִיא יְהֵי מְשִׁיחָא דַייָ צְבָאוֹת לִכְלִילָא דְחֶדְוָא וּלְכֶתֶר דְתוּשְׁבָּחָא לִשְׁאָרָא דְעַמֵהּ:
(ו) וּלְר֖וּחַ מִשְׁפָּ֑ט לַיּוֹשֵׁב֙ עַל־הַמִּשְׁפָּ֔ט וְלִ֨גְבוּרָ֔ה מְשִׁיבֵ֥י מִלְחָמָ֖ה שָֽׁעְרָה׃ {ס}
לְמֵימָר קְשׁוֹט דְדִין לִדְיָתְבִין בְּבֵית דִינָא לְמִדָן דִין דִקְשׁוֹט וּלְמִתַּן נִצְחָנָא לִדְנָפְקִין בִּקְרָבָא לַאֲתָבוּתְהוֹן בִּשְׁלָם לְבָתֵּיהוֹן:
(ז) וְגַם־אֵ֙לֶּה֙ בַּיַּ֣יִן שָׁג֔וּ וּבַשֵּׁכָ֖ר תָּע֑וּ כֹּהֵ֣ן וְנָבִיא֩ שָׁג֨וּ בַשֵּׁכָ֜ר נִבְלְע֣וּ מִן־הַיַּ֗יִן תָּעוּ֙ מִן־הַשֵּׁכָ֔ר שָׁגוּ֙ בָּרֹאֶ֔ה פָּק֖וּ פְּלִילִיָּֽה׃
וְאַף אִלֵין בְּחַמְרָא רְווֹ וּבְעַתִּיקָא אִסְתַּלְעֲמוּ כַהֲנָא וְסָפַּר רְווֹ מִן עַתִּיק אִסְתַּלְעֲמוּ מִן חֲמַר טְעוֹ מִן עַתִּיק אִתְפְּנִיאוּ בָּתַר מֵיכַל בְּסִיס טְעוֹ דַיָנְהָא:
28 (3) The crown of pride of the drunkards of Efrayim shall be trodden under feet:
(4) and the fading flower of the glorious beauty, which is at the head of the rich valley, shall be as the first ripe fig before the summer; which when one sees, while it is yet in his hand he swallows it up.
(5) In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, to the residue of his people,
(6) and for a spirit of judgment to him that sits in judgment, and for strength to them that turn back the battle to the gate.
(7) But they also reel through wine, and stagger through strong drink; the priest and the prophet reel through strong drink, they are confused by wine, they stagger through strong drink; they err in vision, they stumble in judgment.
כתובים
יב (ד) אֵֽשֶׁת־חַ֭יִל עֲטֶ֣רֶת בַּעְלָ֑הּ וּכְרָקָ֖ב בְּעַצְמוֹתָ֣יו מְבִישָֽׁה׃
אִתְּתָא כְשַׁרְתָּא כְּלִילָא לְבַעֲלָהּ וְאִנְתְּתָא בִּישְׁתָּא הֵיךְ מַלְטִיתָא בְּקַיְסָא הֵיכְנָא מֵיבְדָא גַרְמוֹי דְגַבְרָהּ:
(ה) מַחְשְׁב֣וֹת צַדִּיקִ֣ים מִשְׁפָּ֑ט תַּחְבֻּל֖וֹת רְשָׁעִ֣ים מִרְמָֽה׃
מַחְשְׁבָתְהוֹן דְצַדִיקֵי דִינָא מַדְבְּרָנוּתָא דְרַשִׁיעֵי רַמָיוּתָא:
(ו) דִּבְרֵ֣י רְשָׁעִ֣ים אֱרׇב־דָּ֑ם וּפִ֥י יְ֝שָׁרִ֗ים יַצִּילֵֽם׃
מִלֵי דְרַשִׁיעֵי כָּמְנִין לִדְמָא וּפוּמְהוֹן דִתְרִיצֵי מַפְצֵי לְהוֹן:
(ז) הָפ֣וֹךְ רְשָׁעִ֣ים וְאֵינָ֑ם וּבֵ֖ית צַדִּיקִ֣ים יַעֲמֹֽד׃
נִתְהַפְּכוּן רַשִׁיעֵי וְלָא נִשְׁתַּכְּחוּן וּבֵיתְהוֹן דְצַדִיקֵי יְקוּם:
(ח) לְֽפִי־שִׂ֭כְלוֹ יְהֻלַּל־אִ֑ישׁ וְנַעֲוֵה־לֵ֝֗ב יִהְיֶ֥ה לָבֽוּז׃
גַבְרָא מִשְׁתַּבַּח בְּפוּמָא דְסוּכְלְתָנוּתֵיהּ וַחֲסִיר רַעֲיְנָא יֶהֱוֵי לִשְׁטוּתָא:
12 (4) A virtuous woman is a crown to her husband: but she that acts shamefully is as rottenness in his bones.
(5) The thoughts of the righteous are right: but the counsels of the wicked are deceit.
(6) The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
(7) The wicked are overthrown, and are no more: but the house of the righteous shall stand.
(8) A man shall be commended according to his intelligence: but he that is of perverse mind shall be despised.
משנה
א. בֵּית שַׁמַּאי אוֹמְרִים, אֵין מְמָאֲנִין אֶלָּא אֲרוּסוֹת. וּבֵית הִלֵּל אוֹמְרִים, אֲרוּסוֹת וּנְשׂוּאוֹת. בֵּית שַׁמַּאי אוֹמְרִים, בַּבַּעַל וְלֹא בַיָּבָם. וּבֵית הִלֵּל אוֹמְרִים, בַּבַּעַל וּבַיָּבָם. בֵּית שַׁמַּאי אוֹמְרִים, בְּפָנָיו. וּבֵית הִלֵּל אוֹמְרִים, בְּפָנָיו וְשֶׁלֹּא בְפָנָיו. בֵּית שַׁמַּאי אוֹמְרִים, בְּבֵית דִּין. וּבֵית הִלֵּל אוֹמְרִים, בְּבֵית דִּין וְשֶׁלֹּא בְבֵית דִּין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, מְמָאֶנֶת וְהִיא קְטַנָּה, אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אֵין בְּנוֹת יִשְׂרָאֵל הֶפְקֵר, אֶלָּא מְמָאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל, וּתְמָאֵן וְתִנָּשֵׂא:
ב. אֵיזוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמָאֵן, כֹּל שֶׁהִשִּׂיאוּהָ אִמָּהּ וְאַחֶיהָ לְדַעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא לְדַעְתָּהּ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כָּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר קִדּוּשֶׁיהָ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם, אֶלָּא כִמְפֻתָּה. בַּת יִשְׂרָאֵל לְכֹהֵן, לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה:
ג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, כָּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ, כְּאִלּוּ הִיא אִשְׁתּוֹ. וְכָל עַכָּבָה שֶׁאֵינָהּ מִן הָאִישׁ, כְּאִלּוּ אֵינָהּ אִשְׁתּוֹ:
ד. הַמְמָאֶנֶת בָּאִישׁ, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. נָתַן לָהּ גֵּט, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה. נָתַן לָהּ גֵּט וְהֶחֱזִירָהּ, מֵאֲנָה בוֹ וְנִשֵּׂאת לְאַחֵר וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, מֻתֶּרֶת לַחֲזֹר לוֹ. מֵאֲנָה בוֹ וְהֶחֱזִירָהּ, נָתַן לָהּ גֵּט וְנִשֵּׂאת לְאַחֵר וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, אֲסוּרָה לַחֲזֹר לוֹ. זֶה הַכְּלָל, גֵּט אַחַר מֵאוּן, אֲסוּרָה לַחֲזֹר לוֹ. מֵאוּן אַחַר גֵּט, מֻתֶּרֶת לַחֲזֹר לוֹ:
ה. הַמְמָאֶנֶת בָּאִישׁ וְנִשֵּׂאת לְאַחֵר וְגֵרְשָׁהּ, לְאַחֵר וּמֵאֲנָה בוֹ, לְאַחֵר וְגֵרְשָׁהּ, לְאַחֵר וּמֵאֲנָה בוֹ, כֹּל שֶׁיָּצָאת הֵימֶנּוּ בְגֵט, אֲסוּרָה לַחֲזֹר לוֹ. בְּמֵאוּן, מֻתֶּרֶת לַחֲזֹר לוֹ:
ו. הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. וְכֵן הַמְגָרֵשׁ אֶת הַיְתוֹמָה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. קְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָׁה, כִּיתוֹמָה בְחַיֵּי הָאָב. הֶחֱזִירָהּ, דִּבְרֵי הַכֹּל, אֲסוּרָה לַיָּבָם:
ז. שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת יְתוֹמוֹת קְטַנּוֹת, וּמֵת בַּעְלָהּ שֶׁל אַחַת מֵהֶן, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וְכֵן שְׁתֵּי חֵרְשׁוֹת גְדוֹלָה וּקְטַנָּה, מֵת בַּעְלָהּ שֶׁל קְטַנָּה, תֵּצֵא הַקְּטַנָּה מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת בַּעְלָהּ שֶׁל גְּדוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ. רַבָּן גַּמְלִיאֵל אוֹמֵר, אִם מֵאֲנָה, מֵאֲנָה. וְאִם לָאו, תַּמְתִּין עַד שֶׁתַּגְדִּיל, וְתֵצֵא הַלָּזוּ מִשּׁוּם אֲחוֹת אִשָּׁה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִי לוֹ עַל אִשְׁתּוֹ, וְאִי לוֹ עַל אֵשֶׁת אָחִיו. מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה:
ח. מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת, אֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. פִּקַּחַת וְחֵרֶשֶׁת, בִּיאַת הַפִּקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת, וְאֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֶת הַפִּקַּחַת. גְּדוֹלָה וּקְטַנָּה, בִּיאַת הַגְּדוֹלָה פוֹטֶרֶת אֶת הַקְּטַנָּה, וְאֵין בִּיאַת הַקְּטַנָּה פוֹטֶרֶת אֶת הַגְּדוֹלָה:
ט. מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, בָּא יָבָם עַל הָרִאשׁוֹנָה, וְחָזַר וּבָא עַל הַשְּׁנִיָּה, אוֹ שֶׁבָּא אָחִיו עַל הַשְּׁנִיָּה, לֹא פָסַל אֶת הָרִאשׁוֹנָה. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת, בָּא יָבָם עַל הַקְּטַנָּה, וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, לֹא פָסַל אֶת הַקְּטַנָּה. בָּא יָבָם עַל הַחֵרֶשֶׁת, וְחָזַר וּבָא עַל הַקְּטַנָּה, אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, פָּסַל אֶת הַחֵרֶשֶׁת:
י. פִּקַּחַת וְחֵרֶשֶׁת, בָּא יָבָם עַל הַפִּקַּחַת, וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, לֹא פָסַל אֶת הַפִּקַּחַת. בָּא יָבָם עַל הַחֵרֶשֶׁת וְחָזַר וּבָא עַל הַפִּקַּחַת, אוֹ שֶׁבָּא אָחִיו עַל הַפִּקַּחַת, פָּסַל אֶת הַחֵרֶשֶׁת:
יא. גְּדוֹלָה וּקְטַנָּה, בָּא יָבָם עַל הַגְּדוֹלָה, וְחָזַר וּבָא עַל הַקְּטַנָּה, אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, לֹא פָסַל אֶת הַגְּדוֹלָה. בָּא יָבָם עַל הַקְּטַנָּה, וְחָזַר וּבָא עַל הַגְּדוֹלָה, אוֹ שֶׁבָּא אָחִיו עַל הַגְּדוֹלָה, פָּסַל אֶת הַקְּטַנָּה. רַבִּי אֶלְעָזָר אוֹמֵר, מְלַמְּדִין הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ:
יב. יָבָם קָטָן שֶׁבָּא עַל יְבָמָה קְטַנָּה, יִגְדְּלוּ זֶה עִם זֶה. בָּא עַל יְבָמָה גְדוֹלָה, תְּגַדְּלֶנּוּ. הַיְבָמָה שֶׁאָמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם, לֹא נִבְעָלְתִּי, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם, מְבַקְשִׁים הֵימֶנּוּ שְׁיַּחֲלֹץ לָהּ. וּבִזְמַן שֶׁהוּא מוֹדֶה, אֲפִלּוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ:
יג. הַנּוֹדֶרֶת הֲנָאָה מִיְבָמָהּ בְּחַיֵּי בַעְלָהּ, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. לְאַחַר מִיתַת בַּעְלָהּ, מְבַקְשִׁין הֵימֶנּוּ שֶׁיַּחֲלֹץ לָהּ. וְאִם נִתְכַּוְּנָה לְכָךְ, אֲפִלּוּ בְחַיֵּי בַעְלָהּ, מְבַקְשִׁין הֵימֶנּוּ שֶׁיַּחֲלֹץ לָהּ:
1. The Sages decreed that in the case of a minor girl whose father died, her mother or brothers may marry her off. However, such a marriage does not have the same legal status as the marriage of an adult. Therefore, if the minor regrets having married, she is allowed to make a declaration of refusal to her husband, thereby annulling the marital bond. The Sages disagreed with regard to the details of this halakha: Beit Shammai say: Only betrothed girls may refuse. A girl may refuse, upon reaching adulthood, to remain married to the man to whom her mother or brothers married her as a minor after the death of her father. But Beit Hillel say that both betrothed and fully married girls may refuse. Beit Shammai say: Refusal may be directed only at her husband and not at her yavam. In such a situation, she must perform ḥalitza in order to dissolve the levirate bond. But Beit Hillel say: It may be directed at her husband or her yavam. Beit Shammai say: The refusal must take place specifically in the presence of the husband. But Beit Hillel say: It may take place either in his presence or in his absence. Beit Shammai say: The refusal must take place specifically in court. But Beit Hillel say: It may take place either in court, or not in court. Beit Hillel said to Beit Shammai: She may refuse as long as she is a minor, even four or five times if her relatives married her off again to another man after each refusal. Beit Shammai said to them: The daughters of Israel are not to be treated with disregard and should not be passed from one man to another. Rather, she refuses once. And then she must wait until she reaches majority, and refuse, and marry.
2. Who is a minor girl who needs to perform refusal in order to annul her marriage? Any minor whose mother or brother married her off with her consent. If they married her off without her consent, she need not refuse her husband at all and may leave her husband without a declaration of refusal. Rabbi Ḥanina ben Antigonus says: Any girl who is so young that she cannot keep her betrothal, i.e., the money or document of betrothal, safe does not need to refuse, as the Sages instituted marriage only for a girl old enough to understand what she is doing. Rabbi Elazar says: The act of a minor girl is nothing, so that if a minor girl’s mother or brothers marry her off, the marriage is essentially invalid. Rather, her status is as though she were a seduced unmarried woman. Therefore, a minor daughter of a non-priest married to a priest may not eat teruma, and the minor daughter of a priest married to an Israelite may eat teruma.
3. Rabbi Eliezer ben Ya’akov says otherwise: If there is any obstruction in the matter due to the man, it is as if she were his wife. If there is any obstruction in the matter that is not due to the man, it is as if she were not his wife. This statement will be explained in the Gemara.
4. If a minor girl refuses a man, he is permitted to marry her close relatives, such as her mother or her sister, and she is permitted to marry his close relatives, such as his father or brother, and he has not disqualified her from marrying into the priesthood, as she is not considered divorced. However, if he gave her a bill of divorce, then even though the marriage was valid according to rabbinic law and not Torah law, he is prohibited from marrying her close relatives, and she is prohibited from marrying his close relatives, and he has disqualified her from marrying into the priesthood. If he gave her a bill of divorce but afterward remarried her, and she subsequently refused him and married another man, and then she was widowed or divorced from her second husband, she is permitted to return to him. Since she left him the last time by means of refusal, the refusal cancels the bill of divorce that he gave her previously, and her status is that of a minor girl who refused her husband, who is not forbidden to her first husband after a second marriage. However, if the order was different, and if she refused him and he subsequently remarried her, and this time he gave her a bill of divorce and she married another man, and she was widowed or divorced, she is forbidden to return to him, like any divorced woman who married another man. This is the principle concerning a minor girl who refused her husband and then married several times: If the bill of divorce followed the refusal and she remarried, she is forbidden to return to him. If the refusal followed the bill of divorce, she is permitted to return to him. Since the refusal followed the bill of divorce it is clear that she was a minor and neither the marriage nor the divorce were valid by Torah law. However, when the ultimate separation is by means of a bill of divorce, there is no indication that she was a minor at the time and there is potential for confusion with an adult divorcée.
5. If a minor girl refuses one man and marries another, and he divorces her, and then she marries another man and refuses him, and then she marries another man and he divorces her, this is the principle for this case: With regard to anyone she leaves by means of a bill of divorce, it is prohibited for her to return to him. With regard to anyone she leaves by means of refusal, she is permitted to return to him.
6. With regard to one who divorces a woman and remarries her and then dies childless, his wife is permitted to enter into levirate marriage with her yavam, but Rabbi Elazar prohibits this. Likewise, with regard to one who divorces an orphaned minor girl whose mother and brothers married her off and remarries her and subsequently dies, she is permitted to the yavam in levirate marriage, and Rabbi Elazar prohibits it. A minor girl whose father married her off, in which case the marriage is valid by Torah law, and who was subsequently divorced while she was still a minor is like an orphan during the lifetime of her father, as he no longer has the right to marry her off, and she cannot become fully married because she is a minor. And if the husband remarries her while she is still a minor and then dies childless, everyone agrees that she is forbidden to the yavam and may not enter into levirate marriage.
7. If two brothers are married to two minor sisters, and the husband of one of them dies childless, this widowed girl shall be exempt from levirate marriage due to her status as a forbidden relative, as one is prohibited from marrying the sister of his wife. The same halakha applies to two deaf-mute women, whose status is like that of two minors in this matter, as their marriages are valid by rabbinic law. And if two brothers were married to two sisters, one of them an adult and the other a minor, and the husband of the minor dies, the minor shall leave due to her status as the sister of a wife, as in the first case in the mishna. But if the husband of the adult dies, it generates a Torah obligation of levirate marriage, which is not abrogated by the rabbinic prohibition proscribing the yevama as his wife’s sister. This prohibition is by rabbinic law, because marriage to a minor is rabbinic in origin. What does one do under such circumstances? Rabbi Eliezer says: We instruct the minor, i.e., his wife, to refuse him, so that her marriage is dissolved and he may then enter into levirate marriage with her adult sister, the widow of his childless brother. Rabban Gamliel says: If the minor refuses of her own accord, her refusal is valid. And if not, she should wait until she reaches majority, whereupon her marriage is valid by Torah law, and that widowed adult sister shall be exempt from levirate marriage due to her status as the sister of a wife. Rabbi Yehoshua says: When the brother married to the adult sister dies, leaving the brother married to the minor, woe [ee] to him for his wife, woe to him for his brother’s wife. Under these circumstances, he loses both women: He must release his own wife with a bill of divorce and his brother’s wife by performing ḥalitza. He cannot stay married to his wife because she is the sister of his yevama, and he cannot enter into levirate marriage with the yevama even after divorcing his wife, because the yevama is his wife’s sister. The principle that one is completely absolved from levirate marriage when the potential yevama is a forbidden relative does not apply because Torah law does not recognize his marriage to his minor wife. That marriage’s rabbinic sanction does not suffice to render the yevama, his wife’s sister, a forbidden relative who is not a candidate for levirate marriage.
8. If a man was married to two orphaned minors and died, consummation of levirate marriage or ḥalitza with one of them exempts her rival wife from either levirate marriage or ḥalitza, rendering her free to remarry. Likewise, if two deaf-mutes were married to one man who died, consummation of levirate marriage or ḥalitza with one of them exempts her rival wife. In both of these cases, both women are married by rabbinic law and consequently become yevamot by rabbinic law. Since their statuses are equal, one can exempt the other. If one wife is a minor and the other is a deaf-mute, consummation of levirate marriage or ḥalitza with one of them does not exempt her rival wife. Although both women are married by rabbinic law, their statuses are not the same and one cannot exempt the other. If one of them was halakhically competent and one was a deaf-mute, consummation of levirate marriage with the halakhically competent wife exempts the deaf-mute, as the halakhically competent women’s marriage and levirate marriage are by Torah law. But consummation of levirate marriage with the deaf-mute does not exempt the halakhically competent wife. Likewise, if one was an adult woman and one a minor girl, consummation of levirate marriage with the adult exempts the minor but consummation of levirate marriage with the minor does not exempt the adult.
9. If a man was married to two minor orphans and he died, and a yavam engaged in intercourse with the first of them to consummate the levirate marriage, and then engaged in intercourse with the second, or if his brother who is also their yavam engaged in intercourse with the second, the yavam or his brother did not disqualify the first girl from staying married to him, as her levirate marriage was consummated. Likewise, if the two wives were two female deaf-mutes, the first wife may remain married to the yavam. Intercourse with the second wife, though prohibited, has no effect: If the marriage was of uncertain status, then either the levirate marriage was concluded when he engaged in intercourse with the first, or neither wife was really married to the first husband, and they are therefore not rival wives. If the initial marriage was partial, then since both wives have the same standing, the levirate marriage with the first wife fully realizes whatever degree of levirate marriage is available. If one wife was a minor and the other a deaf-mute, and the yavam engaged in intercourse with the minor and then engaged in intercourse with the deaf-mute, or if his brother engaged in intercourse with the deaf-mute, then the yavam or his brother disqualified the minor from staying married due to the Sages’ decree, lest it be confused with a situation where the intercourse with the deaf-mute was first. If the yavam engaged in intercourse with the deaf-mute and then engaged in intercourse with the minor, or if his brother engaged in intercourse with the minor, then the yavam or his brother disqualified the deaf-mute from staying married. The marriage to the deaf-mute creates a partial acquisition that does not exempt the second wife from levirate marriage, as she, as a minor, has a different standing. Accordingly, intercourse with the second wife also creates a partial acquisition and thereby both women are prohibited to the yavam, as it is prohibited to consummate levirate marriage with more than one wife.
10. If one widow was halakhically competent and one widow was a deaf-mute, and the yavam engaged in intercourse with the halakhically competent woman and then engaged in intercourse with the deaf-mute, or if his brother then engaged in intercourse with the deaf-mute, the yavam or his brother did not disqualify the halakhically competent woman from staying married. Since the yavam consummated the levirate marriage with her first, the levirate bond was entirely dissolved and the intercourse with the deaf-mute, though forbidden, had no effect. If the yavam engaged in intercourse with the deaf-mute and then engaged in intercourse with the halakhically competent woman, or if his brother engaged in intercourse with the halakhically competent woman, the yavam or his brother disqualified the deaf-mute from staying married. Consummation of the levirate marriage with the deaf-mute creates only a partial acquisition that does not fully dissolve the levirate bond.
11. If the deceased brother had two wives, an adult and a minor, and the yavam engaged in sexual intercourse with the adult, then engaged in intercourse with the minor, or if his brother engaged in intercourse with the minor, the yavam or his brother did not disqualify the adult from staying married, as the consummation of the levirate marriage with the adult completely dissolves the levirate bond. If the yavam engaged in intercourse with the minor, and then engaged in intercourse with the adult, or if his brother engaged in intercourse with the adult, the yavam or his brother disqualified the minor from staying married. Rabbi Elazar says: The court instructs the minor to refuse him thereby annulling her marriage retroactively, and then the minor is permitted to marry any man.
12. If a minor yavam engaged in sexual intercourse with a minor yevama, they should grow up together, living as a married couple. He may not divorce her, as he is a minor. If he engaged in sexual intercourse with an adult yevama, she should raise him, i.e., they must stay married, as there is no way for him to divorce her until he reaches majority. When a yevama said within thirty days of her marriage: I have not engaged in sexual intercourse with him, the court forces him to perform ḥalitza with her. If she said this after thirty days but he claimed that he had engaged in sexual intercourse, the court asks him to perform ḥalitza with her, as there are grounds to believe him. And when he admits that he did not engage in intercourse with her, even after twelve months, the court forces him to perform ḥalitza with her.
13. If a woman vows during her husband’s lifetime to derive no benefit from her yavam, the court forces him to perform ḥalitza with her as it is forbidden for her to engage in sexual intercourse with him to consummate the levirate marriage. If she vowed after the death of her husband to derive no benefit from her yavam, the court asks him to perform ḥalitza with her. And if she intended to do so, i.e., she had an ulterior motive of avoiding levirate marriage when she vowed, even if she made the vow during her husband’s lifetime, the court merely asks him to perform ḥalitza with her.
גמרא
רִבִּי חִיָּיא וְרִבִּי שִׁמְעוֹן בַּר רִבִּי הֲווּ יַתְבֵי פָּתַח חַד מִנַּיְיהוּ וְאָמַר הַמִּתְפַּלֵּל צָרִיךְ שֶׁיִּתֵּן עֵינָיו לְמָטָּה שֶׁנֶּאֱמַר (מ''א ט) וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים. וְחַד אָמַר עֵינָיו לְמַעְלָה שֶׁנֶּאֱמַר (איכה ג) נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם. אַדְהָכִי אֲתָא רִבִּי יִשְׁמָעֵאל בַּר רִבִּי יוֹסֵי לְגַבַּיְיהוּ אָמַר לְהוּ בְּמָאי עַסְקִיתוּ אָמְרוּ לֵיהּ בַּתְּפִלָּה אָמַר לְהוּ כָּךְ אָמַר אַבָּא הַמִּתְפַּלֵּל צָרִיךְ שֶׁיִּתֵּן עֵינָיו לְמַטָּה וְלִבּוֹ לְמַעְלָה כְּדֵי שִׁיִּתְקַיְימוּ שְׁנֵי מִקְרָאוֹת הַלָּלוּ. אַדְהָכִי אֲתָא רִבִּי לִמְתִיבְתָּא. אִינְהוּ דַהֲווּ קְלִילֵי יְתִיבוּ בְּדוּכְתַּיְיהוּ. רִבִּי יִשְׁמָעֵאל בַּר רִבִּי יוֹסֵי אֲגַב יוֹקְּרֵיהּ הֲוָה מַפְסַע וְאָזִיל. אָמַר לֵיהּ אַבְדָּן מִי הוּא זֶה שֶׁמַּפְסִיעַ עַל רָאשֵׁי עַם קדֶשׁ. אָמַר לֵיהּ אֲנִי יִשְׁמָעֵאל בַּר רִבִּי יוֹסֵי שֶׁבָּאתִי לִלְמוֹד תּוֹרָה מֵרִבִּי. אָמַר לֵיהּ וְכִי אַתָּה הָגוּן לִלְמוֹד תּוֹרָה מֵרִבִּי אָמַר לֵיהּ וְכִי משֶה הָיָה הָגוּן לִלְמוֹד תּוֹרָה מִפִּי הַגְּבוּרָה. אָמַר לֵיהּ וְכִי משֶה אַתָּה. אָמַר לֵיהּ וְכִי רַבָּךְ אֱלֹהִים הוּא. אָמַר רַב יוֹסֵף שַׁקְלֵיהּ רִבִּי לִמְטַרְפְּסֵיהּ דְּקָאָמַר לֵיהּ רַבָּךְ וְלֹא רַבִּי. אַדְהֲכִי אָתַאי יְבָמָה לְקָמֵיהּ דְּרִבִּי אָמַר לֵיהּ רִבִּי לְאַבְדָּן פּוּק בָּדְקָה לְבָתַר דְּנָפִיק אָמַר לֵיהּ רִבִּי יִשְׁמָעֵאל כָּךְ אָמַר אַבָּא אִישׁ כָּתוּב בְּפָרָשָׁה אֲבָל אִשָּׁה בֵין גְּדוֹלָה בֵּין קְטַנָּה. אָמַר לֵיהּ תוּ לֹא צְרִיכַת כְּבַר הוֹרָה זָקֵן. קָא מַפְסַע אַבְדָּן וְאָתֵי אָמַר לוֹ רִבִּי יִשְׁמָעֵאל בְּרִבִּי יוֹסֵי מִי שֶׁצָרִיךְ לוֹ עַם קדֶשׁ יִפְסַע עַל רָאשֵׁי עַם קדֶשׁ מִי שֶׁאֵין צָרִיךְ לוֹ עַם קדֶשׁ הֵיאַךְ יִפְסַע עַל רָאשֵׁי עַם קדֶשׁ. אָמַר לֵיהּ רִבִּי לְאַבְדָּן קוּם בְּדוּכְתִּיךְ. תָּאנָא בְּאוֹתָהּ שָׁעָה נִצְטַרַע אַבְדָּן וְטָבְעוּ שְׁנֵי בָנָיו וּמִיאֲנוּ שְׁתֵּי כַלּוֹתָיו. אָמַר רַב נַחְמָן בַּר יִצְחָק בְּרִיךְ רַחְמָנָא דְּכַסְּפֵיהּ לְאַבְדָּן בְּהָאי עַלְמָא. אָמַר רִבִּי אָמֵי מִדְּבָרָיו שֶׁל בְּרִבִּי נִלְמוֹד קְטַנָּה חוֹלֶצֶת בִּפְעוּטוֹת. רָבָא אָמַר עַד שֶׁתַּגִּיעַ לְעוֹנַת נְדָרִים וְהִלְכְתָא עַד שֶׁתָּבִיא שְׁתֵּי שַׂעֲרוֹת:
The Gemara asks: Who are these Rabbis who disagree with Rabbi Meir? The Gemara answers: It is Rabbi Yosei, as it seems from this incident: As, Rabbi Ḥiyya and Rabbi Shimon bar Rabbi Yehuda HaNasi were sitting outside the house of study, immersed in Torah learning. One of them began and said: One who prays must direct his gaze downward while praying, as it is stated by God with regard to the Holy Temple: “And My eyes and My heart shall be there perpetually” (I Kings 9:3), meaning: The Divine Presence rests in the Eretz Yisrael, and one must direct his gaze to the sacred land when praying.
And one of them said he must direct his eyes upward, because it is stated: “Let us lift our hearts with our hands toward God in Heaven” (Lamentations 3:41). In the meantime, Rabbi Yishmael, son of Rabbi Yosei, came beside them. He said to them: What are you dealing with? They said to him: With prayer, as we are debating the proper posture for prayer. He said to them: My father, Rabbi Yosei, said as follows: One who prays must direct his eyes downward and his heart upward, in order to fulfill both of these verses.
In the meantime, while they were talking, Rabbi Yehuda HaNasi came to the house of study and everyone quickly went to sit in their assigned places. Those who were light-footed hurried and sat in their places. Rabbi Yishmael, son of Rabbi Yosei, due to his being very heavy, was stepping and walking slowly, as everyone was already sitting in his place on the ground, requiring him to pass over their heads in order to get to his place.
Abdon, the shortened form of the name of Rabbi Yehuda HaNasi’s student and attendant, Abba Yudan, said to him: Who is that individual stepping over the heads of a sacred people, for it appeared to him as an act of disrespect to those sitting that Rabbi Yishmael stepped over their heads. He said to him: I am Yishmael, son of Rabbi Yosei, who came to learn Torah from Rabbi Yehuda HaNasi. Abdon said to him: But are you fit to learn Torah from Rabbi Yehuda HaNasi, for it seems that you are showing disrespect to others in order to accomplish it?
He said to him: Was Moses fit to learn Torah from the mouth of the Almighty? Rather, it is not necessary that the student be as dignified as his teacher. He said to him: And are you Moses? Rabbi Yishmael said to him: And is your teacher God? Rav Yosef said about this part of the story: Here Rabbi Yehuda HaNasi received his retribution [mittarpesei] for remaining silent during this discussion and not reprimanding his student for humiliating Rabbi Yishmael. And what is his retribution? When Rabbi Yishmael spoke to Abdon, he said your teacher, and not my teacher, implying that he did not accept Rabbi Yehuda HaNasi’s authority upon himself.
In the meantime, a yevama came before Rabbi, and she was a minor close to the age of maturity who had performed ḥalitza, but it was not clear whether she had already reached the age of maturity necessary to validate her ḥalitza. Rabbi Yehuda HaNasi said to Abdon: Go and check to see if she has already reached maturity. After Abdon left, Rabbi Yishmael said to Rabbi Yehuda HaNasi: My father, Rabbi Yosei, said as follows: “Man” is written in the Torah portion of ḥalitza, but the woman may be either an adult woman or a female minor.
Rabbi Yehuda HaNasi said to Abdon: Come back. You do not need to check, as the Elder, Rabbi Yosei, has already ruled that a minor can perform ḥalitza, and therefore no further examination is required. Abdon was stepping and coming over the heads of the others in order to return to his place. Rabbi Yishmael, son of Rabbi Yosei, said to him: One upon whom a holy people depends may step over the heads of a holy people. But one upon whom a holy people does not depend, as there is no longer a need for Abdon to examination the woman, how can he step over the heads of a holy people?
Rabbi Yehuda HaNasi said to Abdon: Stand in your place and do not go any further. It was taught: At that moment Abdon was afflicted with leprosy as a punishment for insulting Rabbi Yishmael, son of Rabbi Yosei, and two of his sons who were recently married drowned, and his two daughters-in-law, who were minors married to those sons, made declarations of refusal and annulled their marriages. Rav Naḥman bar Yitzḥak said: Blessed is the Merciful One, Who shames Abdon in this world, for this prevents him from being punished further in the World-to-Come, as all his iniquities have been forgiven through this suffering.
Rabbi Ami said: From the words of the great man, Rabbi Yosei, let us learn: A female minor performs ḥalitza even as a young child, at age six or seven. Rava said: She may not perform ḥalitza until she reaches the age of vows as an eleven-year-old, when she has enough intellectual capacity to understand the meaning of a vow. However, the Gemara concludes: And the halakha is: She may not perform ḥalitza until she has two pubic hairs.
זוהר
וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי (י''ט א' בראשית קפ''ד א') דָּא גַבְרִיאֵל כְּמָה דְאַתְּ אָמֵר (דניאל ט') וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בְחָזוֹן וְגוֹמֵר. מִבֵּית לֵוִי דָּא כְנֶסֶת יִשְׂרָאֵל דְּאַתְיָא מִסִטְרָא דִשְׂמָאלָא. וַיִּקַּח אֶת בַּת לֵוִי דָּא נִשְׁמְתָא (די''א ע''ב) דְּתָנֵינָן בְּשַׁעְתָּא דְאִתְיְילִיד גּוּפָא דְצַדִּיק בְּהָאי עַלְמָא קֻדְשָׁא בְרִיךְ הוּא קָרֵי לֵיה לְגַבְרִיאֵל וְנָטִיל הַהִיא נִשְׁמְתָא דְצַדִּיק דִי בְגִנְתָא וְנַחֲתָא לֵיה לְהָאי גוּפָא דְצַדִּיקָא דְאִתְיְילִיד בְּהָאי עַלְמָא וְאִיהוּ אתְפְּקַד עֲלָה וְנָטִיר לָהּ. וְאִי תֵימָא הַהוּא מַלְאָכָא דְאִתְמָנָא עַל רוּחֵיהוֹן דְּצַדִּיקַיָּיא לַיְלָה שְׁמֵיהּ וְאַתְּ אַמְרַת דְּאִיהּוּ גַבְרִיאֵל. הָכִי הוּא וַדָּאי בְּגִין דְּאָתֵי מִסִטְרָא דִשְׂמָאלָא. וְכָל מָאן דְּאָתֵי מִסִטְרָא דִשְׂמָאלָא הֲכִי אִקְרֵי וַיֵּלֶךְ אִישׁ דָּא עַמְרָם. וַיִּקַּח אֶת בַּת לֵוִי דָּא יוֹכֶבֶד. וּבַת קוֹל נַחֲתַת וְאַמְרַת לֵיהּ לְאִזְדַּוְוגָא בָּהּ דְּהָא קָרִיב זִמְנָא דְפוּרְקְנָא דְיִשְׂרָאֵל עַל יְדָא דִבְּרָא דְאִתְיְילִיד מִנַיְיהוּ. וְקֻדְשָׁא בְרִיךְ הוּא סִיֵּיעַ בֵּיה דְּתָנֵינָן שְׁכִינְתָּא שַׁרְיָיא עַל עַרִסַיְיהוּ וּרְעוּתָא דִלְהוֹן בִּדְבֵקוּתָא חֲדָא הֲוָה בָה בִּשְׁכִינְתָּא וְעַל דָּא לָא אִתְעֲדֵי שְׁכִינְתָּא מֵהַהוּא בְרָא דְאוֹלִידוּ לְקַיְימָא דִכְתִיב (ויקרא כ') וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים. בַּר נַשׁ דִּמְקַדֵּשׁ גַּרְמֵיה מִלְּרַע קֻדְשָׁא בְרִיךְ הוּא מְקַדֵּשׁ לֵיה דִּלְעֵילָא כְמָה דִרְעוּתָא דִלְהוֹן הֲוָה בִדְבֵקוּתָא דִשְׁכִינְתָּא הֲכִי אִתְדַּבְקָא שְׁכִינְתָּא בְהַהוּא עוֹבָדָא מַמָּשׁ דְּעַבְדוּ. אָמַר רִבִּי יִצְחָק זַכָּאִין אִינוּן צַדִּיקַיָּיא דִרְעוּתָא דִּלְהוֹן בִּדְבֵקוּתָא דְקֻדְשָׁא בְרִיךְ הוּא תָּדִיר וּכְמָה דְאִינוּן מִתְדַּבְּקִין בֵּיה תָּדִיר הֲכִי נַמֵי אִיהוּ אִתְדַּבַּק בְהוּ וְלָא שָׁבִיק לוֹן לְעַלְמִין וָוָי לְרַשִּׁיעַיָּיא דִרְעוּתָא דִלְהוֹן וּדְבֵקוּתָא דִלְהוֹן מִתְרַחֲקָא מִנֵּיהּ. וְלֹא דַי לְהוּ דְמִתְרַחֲקָן מִנֵּיהּ אֶלָּא דְמִתְדַּבְּקָן בְּסִטְרָא אַחֲרָא. תָּא חֲזֵי עַמְרָם דְּאִתְדַּבַּק בֵּיהּ דְּקֻדְשָׁא בְרִיךְ הוּא נָפַק מִנֵּיהּ משֶׁה דְקֻדְשָׁא בְרִיךְ הוּא לָא אַעְדֵי מִנֵּיהּ לְעַלְמִין וּשְׁכִינְתָּא אִתְדַּבְּקַת בַּהֲדֵיהּ (בראשית כ''א כ') תָּדִיר זַכָּאָה חוּלַקֵיהּ:
וַיֵּלֱךְ אִישׁ מִבֵּית לֵוִי וְכוּ': זֶהוּ גַּבְרִיאֵל, כְּמוֹ שֶׁנֶּאֱמַר, וְהָאִישׁ גַּבְרִיאֵל וְגוֹ'. מִבֵּית לֵוִי, זוֹ הִיא כְּנֶסֶת יִשְׂרָאֵל, הַבָּאָה מִצַד הַשְּׂמֹאל, כִּי גַּבְרִיאֵל, וַיִּקַח אֶת בַּת לֵוִי, זוֹ הִיא הַנְּשָׁמָה. שֶׁלָּמַדְנוּ בְּשָׁעָה שֶׁנּוֹלָד גּוּפוֹ שֶׁל צַדִּיק בָּעוֹלָם הַזֶּה, קוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַבְרִיאֵל, שֶׁהוּא לוֹקֵחַ נְשָׁמָה הַהִיא אֲשֶׁר בַּגָּן, שֶׁהוּא הַמַּלְכוּת, וּמוֹרִידָהּ לְגוּפוֹ שֶׁל הַצַדִּיק שֶׁנּוֹלָד בָּעוֹלָם הַזֶּה. וְהוּא, גַּבְרִיאֵל, נִפְקָד עָלֶיהָ וְשׁוֹמְרָהּ. וְאִי תֵּימָא הַהוּא וְכוּ': וְאִם תֹּאמַר, הֲלֹא אוֹתוֹ הַמַּלְאָךְ הַמְּמוּנֶה עַל רוּחוֹת הַצַדִּיקִים, שְׁמוֹ לַיְלָה, וְאַתָּה אוֹמֵר שֶׁהוּא גַּבְרִיאֵל, הִנֵּה כֵּן הוּא וַדַּאי שֶׁשְּׁמוֹ לַיְלָה, מִשּׁוּם שֶׁבָּא מִצַד שְׂמֹאל וְכָל הַבָּא מִצַד שְׂמֹאל נִקְרָא כֵּן. וַיֵּלֶךְ אִישׁ: זֶה עַמְרָם. וַיִּקַח אֶת בַּת לֵוִי זוֹ הִיא יוֹכֶבֶד. וּבַת קוֹל יָרְדָה וְאָמְרָה לוֹ לְעַמְרָם, שֶׁיִּזְדַוֵּג בָּהּ, כִּי הַזְּמָן קָרוֹב לִגְאֻלַּת יִשְׂרָאֵל עַל יְדֵי הַבֵּן שֶׁיּוֹלִיד מֵהֶם. וְהַקָּדוֹשׁ בָּרוּךְ הוּא עֲזָרוֹ, שֶׁלָּמַדְנוּ, הַשְּׁכִינָה שָׁרְתָה עַל מִטָּתָם, וְהַכַּוָּנָה שֶׁלָּהֶם בִּדְבֵקוּתָם יַחַד הָיְתָה בַּשְּׁכִינָה, וְעַל כֵּן לֹא הֻסְרָה הַשְּׁכִינָה מֵאוֹתוֹ הַבֵּן שֶׁהוֹלִידוּ לְקַיֵּם מַה שֶּׁכָּתוּב, וְהִתְקַדִּשְׁתֶם וִהְיִיתֶם קְדוֹשִׁים, שֶׁהָאָדָם הַמְּקַדֵּשׁ עַצְמוֹ מִלְּמַטָּה, הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַדֵּשׁ אוֹתוֹ מִלְּמַעְלָה. כְּמוֹ שֶׁכַּוָּנָתָם הָיְתָה בִּדְבֵקוּת הַשְּׁכִינָה, כֵּן הִתְדַבְּקָה הַשְּׁכִינָה בְּאוֹתוֹ הַמַּעֲשֶׂה מַמָּשׁ שֶׁעָשׂוּ. אָמַר רַבִּי יִצְחָק: אַשְׁרֵיהֶם הַצַדִּיקִים, שֶׁרְצוֹנָם הוּא בִּדְבֵקוּת הַקָּדוֹשׁ בָּרוּךְ הוּא תָּמִיד, וּכְמוֹ שֶׁהֵם דְּבֵקִים בּוֹ תָּמִיד, כֵּן הוּא דָּבוּק בָּהֶם, וְאֵינוֹ עוֹזֵב אוֹתָם לְעוֹלָם. אוֹי לָרְשָׁעִים, שֶׁרְצוֹנָם וּדְבֵקוּתָם מִתְרַחֲקִים מִמֶּנּוּ, מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא דַּי לָהֶם שֶׁמִּתְרַחֲקִים מִמֶּנּוּ, אֶלָּא עוֹד מִתְדַבְּקִים בְּצַד הָאַחֵר, בֹּא וּרְאֵה, עַמְרָם שֶׁנִּתְדַבֵּק בַּקָּדוֹשׁ בָּרוּךְ הוּא, יָצָא מִמֶּנּוּ מֹשֶה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא סָר מִמֶּנּוּ לְעוֹלָם, וְהַשְּׁכִינָה נִתְדַבְּקָה בּוֹ תָּמִיד, אַשְׁרֵי חֶלְקוֹ.
הלכה פסוקה
א. חֲמִשָּׁה הֵן מִיִּשְׂרָאֵל הַנִקְרָאִין יוֹצְאִין. הָאוֹמֵר שֶׁאֵין שֵׁם אֱלוֹהַ וְאֵין לָעוֹלָם מַנְהִיג. וְהָאוֹמֵר שֶׁיֵּשׁ שֵׁם מַנְהִיג אֲבָל הֵם שְׁנַיִם אוֹ יוֹתֵר. וְהָאוֹמֵר שֶׁיֵּשׁ שֵׁם רִבּוֹן אֶחָד אֲבָל שֶׁהוּא כּוֹכָב אוֹ בַעַל תְּמוּנָה. וְכֵן הָאוֹמֵר שֶׁאֵינוֹ לְבַדּוֹ הָרִאשׁוֹן וְצוּר לַכֹּל. וְכֵן הָעוֹבֵד כּוֹכָב זוּלָתוֹ כְּדֵי לִהְיוֹת מֵלִיץ בֵּינוֹ וּבֵין רִבּוֹן הָעוֹלָמִים כָּל אֶחָד מֵחֲמִשָּׁה אֵלּוּ הוּא יוֹצֵא:
ב. שְׁלשָׁה הֵן מִיִּשְׂרָאֵל הַנִקְרָאִין אַפִּיקוֹרוֹסִין הָאוֹמֵר שֶׁאֵין שֵׁם נְבוּאָה כְּלָל וְאֵין שֵׁם מַדַע שֶׁמַּגִּיעַ מֵהַבּוֹרֵא לְלֵב בְּנֵי הָאָדָם וְהַמַּכְחִישׁ נְבוּאָתוֹ שֶׁל מֹשֶׁה רַבֵּנוּ וְהָאוֹמֵר שֶׁאֵין הַבּוֹרֵא יוֹדֵעַ מַעֲשֵׂה בְנֵי הָאָדָם כָּל אֶחָד מִשְּׁלשָׁה אֵלּוּ הֵן אַפִּיקוֹרוֹסִין:
ג. שְׁלשָׁה הֵן מִיִּשְׂרָאֵל הַכּוֹפְרִים בַּתּוֹרָה הָאוֹמֵר שֶׁאֵין הַתּוֹרָה מֵעִם ה' אֲפִלּוּ פָּסוּק אֶחָד אֲפִלּוּ תֵּיבָה אֶחָת אִם אָמַר מֹשֶׁה אֲמָרוֹ מִפִּי עַצְמוֹ הֲרֵי זֶה כּוֹפֵר בַּתּוֹרָה. וְכֵן הַכּוֹפֵר בְּפֵירוּשָׁהּ וְהוּא תּוֹרָה שֶׁבְּעַל פֶּה. וְהַמַּכְחִישׁ מַגִּידֶיהָ כְּגוֹן צָדוֹק וּבַיְתוּס וְהָאוֹמֵר שֶׁהַבּוֹרֵא הֶחֱלִיף מִצְוָה זוּ בְּמִצְוָה אַחֶרֶת וּכְבָר בָּטְלָה תּוֹרָה זוּ אַף עַל פִּי שֶׁהִיא הָיְתָה מֵעִם ה' כָּל אֶחָד מִשְּׁלשָׁה אֵלּוּ כּוֹפֵר בַּתּוֹרָה:
There are five categories of atheists;10Minim. G. (1) he who says that there is no God and no Omnipotence; (2) he who says that there is an Omnipotence but that there are two or more such; (3) he who says that there is One Lord; but that He is corporeal and has a form; (4) Likewise one who says that He alone is not the First Cause and Creator of all; (5) likewise he who worships a star, or planet, or any other as a mediator between him and the Lord of the universe; every one of these five is an atheist.13Sanhedrin, 26b. C.
There are three categories of infidels: (1) he who says that prophecy is altogether an invention, and that no knowledge reaches the heart of the sons of man from the Creator; (2) he who denies the prophecy of Moses our Master; (3) and he who says that the Creator knoweth not the affairs of the sons of man; every one of these three is an infidel. There are three categories of Torah traducers: (1) he who says that the Torah is not God given, even if he says that a single Verse or one word thereof was spoken by Moses on his own authority is, indeed, a traducer of the Torah; (2) he who denies its Oral explanation, that is the Oral Torah, or its exponents, even as Zaduk and Bythos did;14See Abot D’Rabbi Nathan, Ch.5; also I. Chro. 5.3G. (3) he who says that the Creator commuted this Duty for another duty and that the Torah had been nullified long ago though it really was God given; every one of these three is a traducer of the Torah.15Sanhedrin, 90a; Ibid. 99b. C.
מוסר
ספר חרדים דף ע"ב ע"א
כֶּשֶׁאֲנִי בֵּין הָעָם כְּיוַן שֶׁאֵין רוֹאֶה סֵתֶר לְבָבִי אֶלָּא הוּא לְבַדּוֹ וְעוֹד אֵין מַשְׁגִיחַ תָּמִיד בִּי לְהֵטִיב לִי רַק הוּא לְבַדּוֹ וְאֵין מִי שֶׁיּוּכַל לְהַצִיל אוֹתִי מִצָרָתִי זוּלָתוֹ לָכֵן לֹא יַפְסִיקוּ בֵּינִי לְבֵינוֹ הַנִּבְרָאִים כִּי כֻּלָּם כְּאַיִן נֶגְדוֹ וַאֲנִי וְהוּא לְבַדוֹ עוֹמְדִים וְהַיְינוּ דִכְתִיב (מ''ב ה') חַי הַשֵּׁם אֲשֶׁר עָמַדְתִּי לְפָנָיו וּכְתִיב (ברא' י') הִתְהַלֵּךְ לְפָנַי. כִּי תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אוֹהֲבְתוֹ וְהָאַחת שׂוֹנְאָתוֹ הֲיִתָּכֵן שֶׁיִהְיֶה לִבּוֹ וְעֵינָיו לְאוֹתָהּ שֶׁשּׂוֹנְאָתוֹ וְיִשְׁכַּח וְיַעֲזוֹב אוֹתָהּ שֶׁאוֹהֲבְתוֹ. הִנֵּה הַתּוֹרָה הִיא הָאִשָּׁה אֲשֶׁר נָתַן לְךָ ה' אֱלֹהֶיךָ לְהַנָּאָתְךְ וּלְטוֹבָתָךְ בְּהִתְהַלֶּכְךָ תַּנְחֶה אוֹתָךְ בַּיָּמִים לְהַצִילָךְ מִכָּל צָרָה וּלְפַרְנְסָךְ וּלְהַדְרִיכָךְ בְּדֶרֶךְ הַטּוֹב בַּלֵּילוֹת בְּשָׁכְבְּךָ תִּשְׁמוֹר עָלֶיךָ מִן הַמַּזִיקִין הַגּוּף וְהַנֶּפֶשׁ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ תְּלַמֵּד עָלֶיךָ סַנֵּיגוֹרְיָא לִתְחִיַּית הַמֵּתִים וְכֵן בְּכָל בֹּקֶר שֶׁהֲרֵי אָמְרוּ בְזוֹהַר שֶׁבְּכָל לַיְלָה דָּנִין אוֹתוֹ אִם יָקִיץ מִשְּׁנָתוֹ אוֹ יִישָׁן שְׁנַת עוֹלָם וְזֶהוּ שֶׁהִתְחִילָה תּוֹרָה בְּרֵאשִׁית כְּלוֹמַר שֶׁהַתּוֹרָה שֶׁנִּקְרֵאת רֵאשִׁית תּוֹעֶלֶת לְאָדָם בְּב' עוֹלָמוֹת. וְהָאִשָּׁה הַשֵּׁנִית שֶׁשּׂוֹנְאָתוֹ הִיא שֶׁל בָּשָׂר וָדָם וְעָלֶיהָ אָמַר הַנָּבִיא (מיכה ז') אוֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ כִּמְפוֹרָשׁ בִּגְמָרָא וְצִוָּה הַמֶּלֶךְ יִתְבָּרַךְ לֶאֱהוֹב אוֹתָה אַךְ עִיקָר אַהֲבָה תִּהְיֶה בָּרִאשׁוֹנָה אֵשֶׁת נְעוּרִים שֶׁמִּיּוֹם שֶׁלִּמְּדוֹ אָבִיו תּוֹרָה צִוָּה לָנוּ מִיָּד הִיא בָּאָה לְהתְיַיחֵד עִמּוֹ וּלְשָׁמְרוֹ. וְהוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית שֶׁהַתּוֹרָה כֻּלָּה נִקְרֵאת בְּרִית וְזֹאת הַתּוֹרָה אֲשֵׁר סַ''ם חַיִּים: