תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
ו (כג) וַיִּקַּ֨ח אַהֲרֹ֜ן אֶת־אֱלִישֶׁ֧בַע בַּת־עַמִּינָדָ֛ב אֲח֥וֹת נַחְשׁ֖וֹן ל֣וֹ לְאִשָּׁ֑ה וַתֵּ֣לֶד ל֗וֹ אֶת־נָדָב֙ וְאֶת־אֲבִיה֔וּא אֶת־אֶלְעָזָ֖ר וְאֶת־אִֽיתָמָֽר׃
וּנְסִיב אַהֲרֹן יָת אֱלִישֶׁבַע בַּת עַמִּינָדָב אֲחָתֵיהּ דְּנַחְשׁוֹן לֵיהּ לְאִנְתּוּ וִילִידַת לֵיהּ יָת נָדָב וְיָת אֲבִיהוּא יָת אֶלְעָזָר וְיָת אִיתָמָר:
(כד) וּבְנֵ֣י קֹ֔רַח אַסִּ֥יר וְאֶלְקָנָ֖ה וַאֲבִיאָסָ֑ף אֵ֖לֶּה מִשְׁפְּחֹ֥ת הַקׇּרְחִֽי׃
וּבְנֵי קֹרַח אַסִּיר וְאֶלְקָנָה וַאֲבִיאָסָף אִלֵּין זַרְעֲיַת קֹרַח:
(כה) וְאֶלְעָזָ֨ר בֶּֽן־אַהֲרֹ֜ן לָקַֽח־ל֨וֹ מִבְּנ֤וֹת פּֽוּטִיאֵל֙ ל֣וֹ לְאִשָּׁ֔ה וַתֵּ֥לֶד ל֖וֹ אֶת־פִּֽינְחָ֑ס אֵ֗לֶּה רָאשֵׁ֛י אֲב֥וֹת הַלְוִיִּ֖ם לְמִשְׁפְּחֹתָֽם׃
וְאֶלְעָזָר בַּר אַהֲרֹן נְסִיב לֵיהּ מִבְּנַת פּוּטִיאֵל לֵיהּ לְאִנְתּוּ וִילִידַת לֵיהּ יָת פִּינְחָס אִלֵּין רֵישֵׁי אֲבָהַת לֵיוָאֵי לְזַרְעֲיָתְהוֹן:
(כו) ה֥וּא אַהֲרֹ֖ן וּמֹשֶׁ֑ה אֲשֶׁ֨ר אָמַ֤ר יְהֹוָה֙ לָהֶ֔ם הוֹצִ֜יאוּ אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל מֵאֶ֥רֶץ מִצְרַ֖יִם עַל־צִבְאֹתָֽם׃
הוּא אַהֲרֹן וּמשֶׁה דִּי אֲמַר יְיָ לְהוֹן אַפִּיקוּ יָת בְּנֵי יִשְׂרָאֵל מֵאַרְעָא דְמִצְרַיִם עַל חֵילֵיהוֹן:
(כז) הֵ֗ם הַֽמְדַבְּרִים֙ אֶל־פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרַ֔יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מִמִּצְרָ֑יִם ה֥וּא מֹשֶׁ֖ה וְאַהֲרֹֽן׃
אִנּוּן דְּמַלְּלִין עִם פַּרְעֹה מַלְכָּא דְמִצְרַיִם לְאַפָּקָא יָת בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם הוּא משֶׁה וְאַהֲרֹן:
6 (23) And Aharon took him Elisheva daughter of ῾Amminadav, sister of Naĥshon, to wife; and she bore him Nadav, and Avihu, El῾azar and Itamar.
(24) And the sons of Qoraĥ; Assir, and Elqana, and Avi᾽asaf: these are the families of the Qorĥi.
(25) And El῾azar Aharon’s son took him one of the daughters of Puti᾽el to wife; and she bore him Pineĥas: these are the heads of the fathers of the Levites according to their families.
(26) These are that Aharon and Moshe, to whom the Lord said, Bring out the children of Yisra᾽el from the land of Miżrayim according to their hosts.
(27) These are they who spoke to Par῾o king of Miżrayim, to bring out the children of Yisra᾽el from Miżrayim: these are that Moshe and Aharon.
נביאים
כט (כ) פְּעֻלָּתוֹ֙ אֲשֶׁר־עָ֣בַד בָּ֔הּ נָתַ֥תִּי ל֖וֹ אֶת־אֶ֣רֶץ מִצְרָ֑יִם אֲשֶׁר֙ עָ֣שׂוּ לִ֔י נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה׃
אַגְרֵיהּ דְאַפְלַח בֵּיהּ יְהָבֵית לֵיהּ יַת אַרְעָא דְמִצְרָיִם דְחָבוּ קֳדָמָי לְאִתְפְּרַע מִנְהוֹן אֲמַר יְיָ אֱלֹהִים:
(כא) בַּיּ֣וֹם הַה֗וּא אַצְמִ֤יחַ קֶ֙רֶן֙ לְבֵ֣ית יִשְׂרָאֵ֔ל וּלְךָ֛ אֶתֵּ֥ן פִּתְחֽוֹן־פֶּ֖ה בְּתוֹכָ֑ם וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהֹוָֽה׃ {פ}
בְּיוֹמָא הַהוּא אַיְתֵי פוּרְקַן לְבֵית יִשְׂרָאֵל וְלָךְ אֶתֵּן מִפְתַּח פּוּמָא בִּנְבוּאָה בֵינֵיהוֹן וְיֵדְעוּן אֲרֵי אֲנָא יְיָ:
ל (א) וַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃
וַהֲוָה פִּתְגַם נְבוּאָה מִן קֳדָם יְיָ עִמִי לְמֵימָר:
(ב) בֶּן־אָדָ֕ם הִנָּבֵא֙ וְאָ֣מַרְתָּ֔ כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יֱהֹוִ֑ה הֵילִ֖ילוּ הָ֥הּ לַיּֽוֹם׃
בַּר אָדָם אִתְנַבֵּי וְתֵימַר כִּדְנַן אֲמַר יְיָ אֱלֹהִים אַיְלִילוּ וַאֲמָרוּ וַי מִן קֳדָם יוֹמָא:
(ג) כִּֽי־קָר֣וֹב י֔וֹם וְקָר֥וֹב י֖וֹם לַֽיהֹוָ֑ה י֣וֹם עָנָ֔ן עֵ֥ת גּוֹיִ֖ם יִהְיֶֽה׃
אֲרֵי קָרִיב יוֹמָא וְקָרִיב יוֹמָא דַעֲתִיד לְמֵיתֵי מִן קֳדָם יְיָ יוֹם עַנַן זִיעַ תְּבַר עַמְמַיָא יְהֵי:
29 (20) I have given him the land of Miżrayim for his labour with which he served against it, which they did for me, says the Lord God.
(21) On that day will I cause the horn of the house of Yisra᾽el to put out shoots, and I will open thy mouth in the midst of them; and they shall know that I am the Lord.
30 (1) And the word of the Lord came to me, saying,
(2) Son of man, prophesy and say, Thus says the Lord God; Howl, Alas for the day!
(3) For the day is near, even the day of the Lord is near, a cloudy day; it shall be the time of the nations.
כתובים
יג (יג) בָּ֣ז לְ֭דָבָר יֵחָ֣בֶל ל֑וֹ וִירֵ֥א מִ֝צְוָ֗ה ה֣וּא יְשֻׁלָּֽם׃
דְבָזֵי עַל מִלְתָא נִתְחַבֵּל מִנָהּ וּדְדָחֵל מִפּוּקְדָנָא מִשְׁתְּלָם טָבְתָא:
(יד) תּוֹרַ֣ת חָ֭כָם מְק֣וֹר חַיִּ֑ים לָ֝ס֗וּר מִמֹּ֥קְשֵׁי מָֽוֶת׃
נִימוֹסָא דְחַכִּימָא מַבּוּעַ דְחַיֵי לְמִסְטֵי מִן פָּחָא דְמוֹתָא:
(טו) שֵֽׂכֶל־ט֭וֹב יִתֶּן־חֵ֑ן וְדֶ֖רֶךְ בֹּגְדִ֣ים אֵיתָֽן׃
שִׂכְלָא טָבָא יָהֵב חֶסְדָא וְאָרְחָא תַּקִיפָא דְבָזוֹזֵי תֵיבָד:
(טז) כׇּל־עָ֭רוּם יַעֲשֶׂ֣ה בְדָ֑עַת וּ֝כְסִ֗יל יִפְרֹ֥שׂ אִוֶּֽלֶת׃
כָּל עֲרִימָא עֲבִידְתֵּיהּ מִדְעַתָּא וְסִכְלָא פָּרֵס לֵיהּ לְשַׁטְיוּתָא:
(יז) מַלְאָ֣ךְ רָ֭שָׁע יִפֹּ֣ל בְּרָ֑ע וְצִ֖יר אֱמוּנִ֣ים מַרְפֵּֽא׃
שְׁלִיחָא בִישָׁא יִפֵּל בְבִישְׁתָּא וְאִזְגַדָא מְהֵימְנָא אָסְיָא הוּא:
13 (13) He who despises the word shall be punished; but he who fears the commandment shall be rewarded.
(14) The Tora of the wise is a fountain of life, to depart from the snares of death.
(15) Good understanding gives grace: but the way of the faithless is rough.
(16) In everything a prudent man acts with knowledge: but a fool lays bare his folly.
(17) A wicked messenger falls into mischief: but a faithful ambassador is health.
משנה
א. פָּרַת חַטָּאת שֶׁשְּׂרָפָהּ חוּץ מִגִּתָּהּ, וְכֵן שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁהִקְרִיבוֹ בַחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ. כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא אֶל פֶּתַח אֹהֶל מוֹעֵד, אֵין חַיָּבִין עָלָיו:
ב. הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), לִפְנֵי מִשְׁכַּן ה', כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא לִפְנֵי מִשְׁכַּן ה', אֵין חַיָּבִין עָלָיו. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִים, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִים, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בַּעֲלֵי מוּמִין קְבוּעִים, פָּטוּר, וּבַעֲלֵי מוּמִין עוֹבְרִין, עוֹבְרִין בְּלֹא תַעֲשֶׂה. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, פָּטוּר. וְתוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, בְּלֹא תַעֲשֶׂה. אוֹתוֹ וְאֶת בְּנוֹ וּמְחֻסַּר זְמָן, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, הֲרֵי זֶה בְלֹא תַעֲשֶׂה. שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁהוּא רָאוּי לָבֹא לְאַחַר זְמָן, הֲרֵי זֶה בְלֹא תַעֲשֶׂה וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁאֵין בּוֹ כָרֵת, אֵין בּוֹ בְלֹא תַעֲשֶׂה:
ג. מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם:
ד. עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל:
ה. בָּאוּ לַגִּלְגָּל, וְהֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מָקוֹם:
ו. בָּאוּ לְשִׁילֹה, נֶאֶסְרוּ הַבָּמוֹת. לֹא הָיָה שָׁם תִּקְרָה, אֶלָּא בַיִת שֶׁל אֲבָנִים מִלְּמַטָּן וִירִיעוֹת מִלְמַעְלָן, וְהִיא הָיְתָה מְנוּחָה. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, בְּכָל הָרוֹאֶה:
ז. בָּאוּ לְנוֹב וּלְגִבְעוֹן, הֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל עָרֵי יִשְׂרָאֵל:
ח. בָּאוּ לִירוּשָׁלַיִם, נֶאֶסְרוּ הַבָּמוֹת, וְלֹא הָיָה לָהֶם עוֹד הֶתֵּר, וְהִיא הָיְתָה נַחֲלָה. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, לִפְנִים מִן הַחוֹמָה:
ט. כָּל הַקֳּדָשִׁים שֶׁהִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת בַּחוּץ, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְחַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת הֶתֵּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְאֵין חַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת וְהִקְרִיבָן בִּשְׁעַת הֶתֵּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְאֵין בָּהֶם בְּלֹא תַעֲשֶׂה:
י. אֵלּוּ קָדָשִׁים קְרֵבִים בַּמִּשְׁכָּן. קָדָשִׁים שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, קָרְבְּנוֹת הַצִּבּוּר, קְרֵבִין בַּמִּשְׁכָּן. וְקָרְבְּנוֹת הַיָּחִיד, בְּבָמָה. קָרְבְּנוֹת הַיָּחִיד שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, יִקְרְבוּ בַמִּשְׁכָּן. וְאִם הִקְרִיבָן בְּבָמָה, פָּטוּר. מַה בֵּין בָּמַת יָחִיד לְבָמַת צִבּוּר, סְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, וּתְנוּפָה, וְהַגָּשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֵין מִנְחָה בְבָמָה. וְכִהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, וְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, וּרְחוּץ יָדַיִם וְרַגְלָיִם. אֲבָל הַזְּמָן, וְהַנּוֹתָר, וְהַטָּמֵא, שָׁוִים בָּזֶה וּבָזֶה:
1. With regard to the red heifer of purification that one burned outside its pit, the pit being an excavation on the Mount of Olives opposite the entrance to the Sanctuary designated for its slaughter and its burning, and likewise the scapegoat that one sacrificed outside the Temple courtyard rather than casting it off a cliff as prescribed, he is exempt from punishment for violating the transgression of slaughtering and sacrificing outside the Temple courtyard. The source for this is as it is stated with regard to slaughter of sacrificial animals outside the courtyard: “Whatever man…that slaughters outside the camp, and to the entrance of the Tent of Meeting he did not bring it, to present it as an offering to the Lord before the Tabernacle of the Lord” (Leviticus 17:3–4). From that verse it is derived: For any offering that is not fit to come to the entrance of the Tent of Meeting for sacrifice on the altar, e.g., the red heifer and the scapegoat, one is not liable for its slaughter and sacrifice outside its place.
2. With regard to an animal that actively copulated with a person, or an animal that was the object of bestiality, or an animal that was set aside for idol worship, or an animal that was worshipped as a deity, or an animal given as the price of a dog that was purchased, or an animal that was given as payment to a prostitute, or an animal born of a mixture of diverse kinds, or an animal with a wound that will cause it to die within twelve months [tereifa], or an animal born by caesarean section, any of which one sacrificed outside the Temple courtyard, he is exempt. The source for this is as it is stated: “And to the entrance of the Tent of Meeting he did not bring it to present it as an offering to the Lord before the Tabernacle of the Lord.” From this verse, it is derived: For any animal that is not fit to come to the entrance of the Tent of Meeting for sacrifice on the altar, one is not liable for its slaughter and sacrifice outside the courtyard. For blemished animals, whether they are permanently blemished or whether they are temporarily blemished, which one sacrificed outside the Temple courtyard, one is exempt. Rabbi Shimon says: For permanently blemished animals one is exempt; for temporarily blemished animals one is liable for violation of a prohibition, but it is not the type of prohibition for which he will receive karet, because ultimately the animal will be fit for sacrifice. With regard to doves whose time of fitness for sacrifice has not arrived, as they are fit for sacrifice only when they are older, after their wings assume a golden hue; and pigeons whose time of fitness has passed, as they are fit only when they are young and their wings did not yet assume a yellowish tint, that one sacrificed outside the Temple courtyard, he is exempt. Rabbi Shimon says: For pigeons whose time of fitness has passed one is exempt, and for doves whose time of fitness has not yet arrived he is in violation of a prohibition. With regard to an animal itself and its offspring that were slaughtered on the same day, where one violates a prohibition for slaughtering the second, and an animal whose time has not yet arrived, if one sacrificed it outside the Temple courtyard he is exempt. Rabbi Shimon says: For an animal whose time has not yet arrived, that person is in violation of a mere prohibition, as Rabbi Shimon says: With regard to any sacrificial animal that is fit to come and be sacrificed after the passage of time, if one sacrificed it outside the courtyard, that person is in violation of a prohibition but there is no liability for karet. And the Rabbis say: In any case in which there is no liability for karet there is no violation of a prohibition. The mishna adds: An animal is defined as one whose time has not yet arrived, whether it is intrinsically premature, e.g., doves whose wings have not yet assumed a golden hue or an animal less than seven days old (see Leviticus 22:27), or whether it is premature for its owner.
3. Which is the animal whose time has not yet arrived because it is premature for its owner? It is the animal of a man who experiences a gonorrhea-like discharge [zav], and a woman who experiences a discharge of uterine blood after her menstrual period [zava], and a woman after childbirth, and a leper whose period of impurity is not yet complete, where these owners, who are ritually impure, sacrificed their sin offerings or guilt offerings outside the Temple courtyard. In this case they are exempt, as they are neither obligated nor permitted to bring those offerings. But if they sacrificed their burnt offerings or their peace offerings outside the courtyard they are liable, as those offerings may be brought as gift offerings even if their owner is ritually impure. One who offers up outside the Temple courtyard a portion of the meat of a sin offering that is eaten; of the meat of a guilt offering; of the meat of other offerings of the most sacred order that are eaten, e.g., the sheep sacrificed on the festival of Shavuot, or of the meat of offerings of lesser sanctity, is exempt, as all these are eaten by the priests and not sacrificed on the altar. And for the same reason, one who sacrificed a portion of the surplus of the omer offering, a measure of barley brought as a communal offering on the sixteenth of the Hebrew month of Nisan, after the handful was removed; or the two loaves, i.e., the public offering on Shavuot of two loaves from the new wheat; or the shewbread arranged on the Table each Shabbat in the Sanctuary; or the remainder of meal offerings, is also exempt. And likewise with regard to one who pours oil onto a meal offering; and one who breaks the loaves of a meal offering into pieces; and one who mixes oil into the flour of a meal offering; and one who salts a meal offering or other offerings; and one who waves a meal offering; and one who brings a meal offering to the corner of an altar, if he performs these actions outside the courtyard; and one who arranges shewbread on the table outside the Sanctuary; and one who removes the ashes from the lamps of the Candelabrum; and one who removes a handful from a meal offering; and one who collects the blood of an offering in a vessel, if he did so outside the Temple courtyard: In all of these cases he is exempt. This is because one is liable only if he performs an action similar to sacrifice that completes the sacrificial service, while all of these actions are ones that are normally followed by additional sacrificial rites. And one is likewise not liable for any of these actions, neither due to the prohibition against a non-priest performing the Temple service, nor due to the prohibition against performing the Temple service in a state of ritual impurity, nor due to the prohibition against a priest lacking the requisite priestly vestments while performing the Temple service, nor due to the prohibition against performing the Temple service without washing one’s hands and feet.
4. Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. And from the time that the Tabernacle was established, private altars were prohibited and the sacrificial service was performed by the priests. Offerings of the most sacred order were then eaten within the curtains surrounding the courtyard of the Tabernacle in the wilderness and offerings of lesser sanctity were eaten throughout the camp of Israel.
5. When the Jewish people arrived at Gilgal private altars were permitted, offerings of the most sacred order were then eaten within the curtains, and offerings of lesser sanctity were eaten anywhere.
6. When they arrived at Shiloh, private altars were prohibited. And there was no roof of wood or stone there, i.e., in the Tabernacle in Shiloh; rather there was only a building of stone below and the curtains of the roof of the Tabernacle were spread above it. And the period that the Tabernacle was in Shiloh was characterized in the Torah as “rest” in the verse: “For you have not as yet come to the rest and to the inheritance, which the Lord your God has given you” (Deuteronomy 12:9). Offerings of the most sacred order were then eaten within the curtains in the courtyard of the Tent of Meeting, and offerings of lesser sanctity and second tithe were eaten in any place that overlooks Shiloh.
7. When Shiloh was destroyed (see I Samuel 4:18), the Jewish people arrived with the Tabernacle at Nov, and later at Gibeon, and private altars were permitted. Offerings of the most sacred order were then eaten within the curtains in the courtyard of the Tent of Meeting, and offerings of lesser sanctity were eaten in all the cities of Eretz Yisrael.
8. When the Jewish people arrived at Jerusalem and built the Temple during the reign of Solomon, private altars were prohibited, and private altars did not have a subsequent period when they were permitted. And the Temple in Jerusalem was characterized as “inheritance” in the verse: “For you have not as yet come to the rest and to the inheritance, which the Lord your God has given you.” Offerings of the most sacred order were then eaten within the curtains, i.e., in the Temple courtyard, and offerings of lesser sanctity and second tithe were eaten within the walls of the city, whose legal status was that of the Israelite camp in the wilderness.
9. With regard to all offerings that one consecrated during a period of prohibition of private altars and sacrificed during a period of prohibition of private altars, if he sacrificed them outside their designated area, for these animals he is in violation of both the positive mitzva to sacrifice the offering in the place chosen by God and the prohibition against sacrificing them on a private altar, and he is liable to receive karet for doing it. If one consecrated the animals during a period of permitting of private altars and sacrificed them during a period of prohibition of private altars, outside their designated area, for these animals he is in violation of a positive mitzva and a prohibition, but he is not liable to receive karet for sacrificing them. If he consecrated the animals during a period of prohibition of private altars and sacrificed them during a period of permitting of private altars, outside their designated area, for these animals he is in violation of a positive mitzva for failure to bring it to the Tabernacle, but these animals are not subject to a prohibition, as it is permitted to sacrifice on a private altar.
10. And these are the sacrificial items that are sacrificed only in the Tabernacle even when private altars are permitted: Sacrificial animals that were presumed to be consecrated for sacrifice in the Tabernacle. Therefore, communal offerings are sacrificed in the Tabernacle, but offerings of an individual may be sacrificed on a private altar. In addition, with regard to offerings of an individual that were consecrated expressly for sacrifice in the Tabernacle, one must sacrifice them in the Tabernacle. But if he sacrificed them on a private altar, he is exempt. And what is the difference between the private altar of an individual and the public altar at the site of the Tabernacle when it was located in Gilgal, Nov, and Gibeon? It is that on a private altar there is no placing of hands on the head of an offering, no slaughter in the north, no placement of blood around all sides of the altar in offerings for which this is required, no waving of meal offerings, and no bringing of meal offerings to the corner of the altar prior to removal of the handful. Rabbi Yehuda says: There is no meal offering sacrificed on an altar outside the Temple. And requiring a member of the priesthood to perform the sacrificial rites, the priestly service vestments, the service vessels, the pleasing aroma to God, the partition for the blood, i.e., the red line dividing the upper and lower halves of the altar, and the priest’s washing of hands and feet before his service all do not apply to sacrifice on private altars, as the service there need not be performed by priests nor follow all the protocols of the Temple service. But the intent to sacrifice or partake of the offering beyond its designated time, which renders the offering piggul; the halakha of portions of the offering left over [notar] beyond the time it may be eaten; and the prohibition against eating consecrated meat while ritually impure are equal in this, a private altar, and that, a public altar.
גמרא
בָּאוּ לִירוּשָׁלַיִם וכו'. תָּנוּ רַבָּנָן (דברים י''ב) כִּי לֹא בָאתֶם עַד עָתָּה אֶל הַמְּנוּחָה וְאֶל הַנַּחֲלָה. מְנוּחָה זוּ שִׁילֹה. נַחֲלָה זוּ יְרוּשָׁלַיִם וְאוֹמֵר (ירמי' י''ב) הָיְתָה לִי נַחֲלָתִי כְּאַרְיֵה בַיָּעַר וְאוֹמֵר (שם) הַעַיִט צָבוּעַ נַחֲלָתִי לִי הַעַיִט סָבִיב עָלֶיהָ דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי שִׁמְעוֹן אוֹמֵר מְנוּחָה זוּ יְרוּשָׁלַיִם נַחֲלָה זוּ שִׁילֹה וְאוֹמֵר (תהלים קל''ב) זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב כִּי אִוִּיתִיהָ וְאוֹמֵר (שם) כִּי בָחַר ה' בְּצִיּוֹן אִוָּהּ לְמוֹשָׁב לוֹ. בִּשְׁלָמָא לְמָאן דְּאָמַר מְנוּחָה זוּ שִׁילֹה הַיְינוּ דִכְתִיב (דברים י''ב) אֶל הַמְנוּחָה וְאֶל הַנַּחֲלָה אֶלָּא לְמָאן דְּאָמַר מְנוּחָה זוּ יְרוּשָׁלַיִם נַחֲלָה זוּ שִׁילֹה. אֶל הַנַּחֲלָה וְאֶל הַמְּנוּחָה מִבְּעֵי לֵיה. הֲכִי קָאָמַר לָא מִבְּעֵי מְנוּחָה דְּלֹא מָטִיתוּ אֶלָּא אֲפִלּוּ לְנַחֲלָה נַמֵּי לָא מָטִיתוּ. תָּנָא דְבֵי רִבִּי יִשְׁמָעֵאל זוּ וְזוּ שִׁילֹה. רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר זוֹ וְזוֹ יְרוּשָׁלַיִם בִּשְׁלָמָא לְמָאן דְּאָמַר מְנוּחָה זוֹ שִׁילֹה נַחֲלָה זוֹ יְרוּשָׁלַיִם אִי נַמֵּי אִיפְכָא הַיְינוּ דִכְתִיב (שם) אֶל הַמְּנוּחָה וְאֶת הַנַּחֲלָה. אֶלָּא לְמָאן דְּאָמַר זוֹ וְזוֹ שִׁילֹה אוֹ זוֹ וְזוֹ יְרוּשָׁלַיִם מְנוּחָה וְנַחֲלָה מִבְּעֵי לֵיהּ קַשְׁיָא. בִּשְׁלָמָא לְמָאן דְּאָמַר זוֹ וְזוֹ שִׁילֹה מְנוּחָה דְנָחוּ מִכִּבּוּשׁ נַחֲלָה זוֹ דְּפַלְגוּ הֲתָם נַחֲלוֹת דִּכְתִיב (יהושע י''ח בשנוי לשון) וַיְחַלֵּק לָהֶם יְהוֹשֻׁעַ וַיַּפֵּל לָהֶם גּוֹרָל בְּשִׁילֹה עַל פִּי ה'. אֶלָּא לְמָאן דְּאָמַר זוֹ וְזוֹ יְרוּשָׁלַיִם בִּשְׁלָמָא נַחֲלָה נַחֲלַת עוֹלָמִים אֶלָּא מְנוּחָה מָאי מְנוּחָה. מְנוּחַת אָרוֹן דִּכְתִיב וַיְהִי כְּנוֹחַ הָאָרוֹן. בִּשְׁלָמָא לְמָאן דְּאָמַר זוֹ וְזוֹ יְרוּשָׁלַיִם אֲבָל שִׁילֹה הֲוָה שַׁרְיָא בָּמוֹת הַיְינוּ דִכְתִיב (שופטים י''ג) וַיִּקַּח מָנוֹחַ אֶת גְּדִי הָעִזִּים וְאֶת הַמִּנְחָה וַיַּעַל עַל הַצוּר לַה' אֶלָּא לְמָאן דְּאָמַר זוֹ וְזוֹ שִׁילֹה וּבָמוֹת הֲווּ אֲסִירָן מָאי וַיִּקַּח מָנוֹחַ. הוֹרָאַת שָׁעָה הָיְתָה. תָּנָא דְּבֵי רִבִּי יִשְׁמָעֵאל כְּרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי דְּאָמַר זוֹ וְזוֹ יְרוּשָׁלַיִם וְסִימָנָךְ מַשְׁכֵי גַּבְרָא לְגַבְרֵי:
§ The mishna teaches that when Shiloh was destroyed and they arrived at Nov and Gibeon, private altars were permitted and offerings of lesser sanctity could be eaten in any city in Eretz Yisrael. The Gemara asks: From where are these matters derived? they are derived as the Sages taught: The Jewish people were told that when they enter Eretz Yisrael they would be permitted to sacrifice on private altars, “for you have not as yet come to the rest and to the inheritance” (Deuteronomy 12:9), during which time those altars would be prohibited.
The Gemara interprets the verse: “To the rest”; this is a reference to Shiloh. “The inheritance”; this is a reference to Jerusalem. One may ask: Why does the verse divide them into two terms, i.e., “rest” and “inheritance”? It is in order to give permission to sacrifice on private altars during the period between this one and that one. Therefore, it was permitted to sacrifice on private altars during the period of Nov and Gibeon.
Reish Lakish said to Rabbi Yoḥanan: Let the tanna of the mishna teach the halakha with regard to second tithe as well. Rabbi Yoḥanan said to him: Second tithe is derived from what was written with regard to the Ark, by means of the verbal analogy between “there” and “there.” With regard to second tithe, the verse states: “And there you shall eat before the Lord your God” (Deuteronomy 12:7), while with regard to the Ark, the verse states: “There you shall place the Ark of the Testimony” (Exodus 40:3). Due to the analogy between second tithe and the Ark, one can infer that since there was no Ark in Nov and Gibeon, as at that time it was in Kiriath Jearim, there was also no second tithe eaten there.
Reish Lakish asked: If it is so that this is the source, then with regard to the Paschal offering and other sacrificial animals, which everyone agrees were consumed in Nov and Gibeon, it can also be said that they are derived from the Ark by means of the verbal analogy between “there” and “there,” and since the Ark was not in Nov and Gibeon they too were not there.
Rabbi Yoḥanan said to him: With regard to the one who said this to you, i.e., the tanna of the mishna, from which you inferred that second tithe was not eaten in Nov and Gibeon, in accordance with whose opinion is this statement of his? It is the opinion of Rabbi Shimon, who says: Even the public sacrificed upon a great public altar, e.g., in Nov and Gibeon, only Paschal offerings and compulsory public offerings that have a set time. But compulsory offerings that do not have a set time were not sacrificed here or there, i.e., on a great public altar or on a small private altar. This includes an animal tithe offering, which is a compulsory offering that has no set time, and grain tithe is juxtaposed to animal tithe. Since animal tithe offerings were not brought at that time, second tithe was not eaten there either.
The Gemara asks: Based on this, may it be concluded by inference that according to the opinion of Rabbi Yehuda that compulsory offerings for which there is no set time were sacrificed upon a great public altar, second tithe was eaten there and animal tithe offerings were sacrificed? The Gemara responds: Yes, as Rav Adda bar Mattana says: Second tithe and animal tithe offerings were consumed in Nov and Gibeon according to the statement of Rabbi Yehuda. The Gemara challenges: But these require the Temple, not a tent, to which people will come to eat tithes. The Gemara responds: But didn’t Rav Yosef teach a baraita that states: There were three temples: Shiloh, Nov and Gibeon, and the Eternal House. He teaches it and he says it: This is referring to consuming second tithe, and is in accordance with the opinion of Rabbi Yehuda.
§ The mishna teaches that when they arrived at Jerusalem, private altars were prohibited and there was no subsequent period in which they were permitted. And the Temple in Jerusalem was characterized as “inheritance.” With regard to this, the Sages taught in a baraita: The verse that discusses the permissibility of private altars states: “For you have not as yet come to the rest and to the inheritance” (Deuteronomy 12:9). The Gemara interprets: With regard to “rest,” this is a reference to Shiloh, and with regard to “inheritance,” this is a reference to Jerusalem.
And similarly, the verse that relates a prophecy with regard to Jerusalem states: “I have forsaken My house, I have cast off My inheritance…My inheritance has become to Me as a lion in the forest” (Jeremiah 12:7–8). And additionally, in that same prophecy the verse states: “Is My inheritance to Me as a speckled bird of prey? Are the birds of prey against her round about?” (Jeremiah 12:9). This is the statement of Rabbi Yehuda.
By contrast, Rabbi Shimon says: With regard to “rest,” this is a reference to Jerusalem, and with regard to “inheritance,” this is a reference to Shiloh. And this is evident from the verse that says: “This is My resting place forever; here will I dwell, for I have desired it” (Psalms 132:14). And it states in the previous verse: “For the Lord has chosen Zion; He has desired it for His habitation” (Psalms 132:13), which indicates that the verses are referring to Jerusalem.
The Gemara challenges: Granted, according to the one who says that with regard to “rest,” this is a reference to Shiloh; that is, as it is written: “To the rest and to the inheritance,” in chronological order, as the period of Shiloh preceded that of Jerusalem. But according to the one who says that with regard to “rest,” this is a reference to Jerusalem, and with regard to “inheritance,” this is a reference to Shiloh, the verse should have stated: To the inheritance and to the rest. The Gemara explains: This is what the verse is saying: When you enter Eretz Yisrael private altars will be permitted, and it is not necessary to say that you have not arrived at the “rest,” i.e., the Temple in Jerusalem, but you have not even arrived at the “inheritance,” i.e., the Tabernacle in Shiloh.
§ With regard to the words “rest” and “inheritance” in the aforementioned verse, the school of Rabbi Yishmael taught that this and that, i.e., both terms, are a reference to Shiloh. Rabbi Shimon ben Yoḥai says: This and that are a reference to Jerusalem. The Gemara asks: Granted, according to the one who says that with regard to “rest,” this is
a reference to Shiloh, and with regard to “inheritance,” this is a reference to Jerusalem, or the reverse, i.e., that “rest” is a reference to Jerusalem and “inheritance” is a reference to Shiloh, this is as it is written: “To the rest and to the inheritance [el hamenuḥa ve’el hanaḥala],” utilizing two different phrases. But according to the one, i.e., the school of Rabbi Yishmael, who says that this and that are both references to Shiloh, or according to the opinion of Rabbi Shimon ben Yoḥai that both this and that are references to Jerusalem, the verse should have stated: For you have not as yet come to the rest and inheritance [menuḥa naḥala]. The Gemara concedes that this is difficult.
The Gemara comments: Granted, according to the one, i.e., Rabbi Shimon ben Yoḥai, who says this and that are references to Shiloh, each of the designations may be explained: It is called “rest” because during the period of Shiloh they rested from the conquest in the time of Joshua, and it is called “inheritance” because they divided the portions of land among the tribes there, as it is written: “And Joshua divided the land for them, and he cast a lot for them in Shiloh according to the Lord” (Joshua 18:10).
But according to the one, i.e., the school of Rabbi Yishmael, who says this and that are references to Jerusalem, granted that “inheritance” is a reference to Jerusalem, since it is an eternal inheritance. But with regard to “rest,” what rest was there in the Temple in Jerusalem? The Gemara answers: The rest of the Ark, as it is written: And when the ark rested. In other words, verses occasionally refer to the Temple in Jerusalem as the resting place of the Ark.
The Gemara comments: Granted, according to the one, i.e., Rabbi Shimon ben Yoḥai, who says that this and that are references to Jerusalem, and consequently private altars were forbidden only following the establishment of the Temple in Jerusalem, but during the period of the Tabernacle in Shiloh private altars were permitted, this is as it is written: “So Manoah took the kid with the meal offering, and offered them upon the rock to the Lord” (Judges 13:19), i.e., he sacrificed them upon a private altar and not in Shiloh.
But according to the one, i.e., the school of Rabbi Yishmael, who says that this and that are references to Shiloh, and private altars were forbidden during this period, what is the meaning of: “So Manoah took,” as it was forbidden to sacrifice offerings outside the Temple? The Gemara answers: Permitting this sacrifice was a provisional edict issued in exigent circumstances.
The Gemara notes that with regard to the disagreement between the tanna’im over the interpretation of the words “rest” and “inheritance,” there is another version of that which the school of Rabbi Yishmael taught, which is in accordance with the opinion of Rabbi Shimon ben Yoḥai, who says that this and that are references to Jerusalem. And your mnemonic to remember this is: The man pulled the men, meaning: Rabbi Shimon ben Yoḥai, who is an individual, pulled, i.e., convinced, the members of the school of Rabbi Yishmael to adopt his opinion.
זוהר
וְתָא חֲזֵי אַרְבַּע מְאָה שְׁנִין קַיְימָא הַהוּא מְמַנָּא דִבְנֵי יִשְׁמָעֵאל וּבָעָא קָמֵי קֻדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ מָאן דְּאִתְגַּזַּר אִית לֵיהּ חוּלָקָא בִּשְׁמָךְ. אָמַר לֵיהּ אִין. אָמַר לֵיהּ וְהָא יִשְׁמָעֵאל דְּאִתְגַּזַּר וְלָא עוֹד אֶלָּא דְּאִתְגַּזַּר בַּר תְּלֵיסַר שְׁנִין אַמַאי לֵית לֵיהּ חוּלָקָא בָּךְ כְּמוֹ יִצְחָק. אָמַר לֵיהּ דָּא אִתְגַּזַּר כִּדְקָא יֵאוֹת וּבְתִקּוֹנוֹי וְדָא לָאו הָכִי. וְלָא עוֹד אֶלָּא דְאִלֵּין מִתְדַּבְּקִין בִּי כִּדְקָא יֵאוֹת לִתְמַנְיָיא יוֹמִין וְאִלֵּין רְחִיקִין מִנִּי עַד כַּמָּה יָמִים. אָמַר לֵיהּ וְעִם כָּל דָּא כֵּיוַן דְּאִתְגַּזַּר לָא יְהֵא לֵיהּ אֲגַר טָב בְּגִינֵיהּ. וָוי עַל הַהוּא זִמְנָא דְאִתְיְילִיד יִשְׁמָעֵאל בְּעָלְמָא וְאִתְגַּזַּר. מַה עָבַד קֻדְשָׁא בְּרִיךְ הוּא אַרְחִיק לְהוּ לִבְנֵי יִשְׁמָעֵאל מִדְּבֵקוּתָא דִלְעֵילָא וְיָהַב לְהוּ חוּלָקָא לְתַתָּא בְאַרְעָא קַדִּישָׁא בְּגִין הַהוּא גְזִירוּ דִבְּהוֹן. וּזְמִינִין בְּנֵי יִשְׁמָעֵאל לְמִשְׁלַט בְּאַרְעָא קַדִישָׁא כַּד אִיהִי רֵיקַנְיָיא מִכֹּלָא זִמְנָא סַגִּי כְמָה דִגְזִירוּ דִלְּהוֹן בְּרֵיקָנַיָּיא בְּלָא שְׁלִימוּ. וְאִינוּן יְעַכְּבוּן לְהוֹן לִבְנֵי יִשְׂרָאֵל לְאָתָבָא לְדוּכְתַּיְיהוּ עַד דְּיִשְׁתַּלִּים הַהוּא זְכוּתָא דִבְנֵי יִשְׁמָעֵאל. (ויקרא ס''ט א') וּזְמִינִין בְּנֵי יִשְׁמָעֵאל לְאַתְעָרָא קְרָבִין תַּקִּיפִין בְּעָלְמָא וּלְאִתְכַּנְּשָׁא בְנֵי אֱדוֹם עֲלַיְיהוּ וְיִתְעֲרוּן קְרָבָא בְהוּ חַד עַל יַמָּא וְחַד עַל יַבֶּשְׁתָּא וְחַד סָמוּךְ לִירוּשְׁלֵם וְיִשְׁלְטוּן אִלֵּין בְּאִלֵּין וְאַרְעָא קַדִישָׁא לָא יִתְמַסַר לִבְנֵי אֱדּוֹם. בְּהַהוּא זִמְנָא יִתְעַר עַמָּא חַד מִסַיְיפֵי עַלְמָא עַל רוֹמִי חַיָּיבָא וְיִגַּח בָּהּ קְרָבָא תְּלַת יַרְחִין וְיִתְכַּנְּשׁוּן תַּמָּן עַמְמַיָּיא וְיִפְּלוּן בִּידַיְיהוּ עַד דְּיִתְכַּנְּשׁוּן כָּל בְּנֵי אֱדוֹם עֲלָהּ מִכָּל סַיְיפֵי עַלְמָא. וּכְדֵין יִתְעַר קֻדְשָׁא בְּרִיךְ הוּא עֲלַיְיהוּ הֲדָא הוּא דִכְתִיב (ישעיה ל''ד) כִּי זֶבַח לַיָי בְּבָצְרָה וְגוֹמֵר. וּלְבָתַר דָּא מַה כְּתִיב לֶאֱחוֹז בְּכַנְפוֹת הָאָרֶץ וְגוֹמֵר וְיִשְׁצֵי לִבְנֵי יִשְׁמָעֵאל מִינָה וְיִתְבַּר כָּל חֵילִין דִּלְעֵילָא וְלָא יִשְׁתָּאַר חֵילָא לְעֵילָא עַל עַמָּא דְעָלְמָא אֶלָּא חֵילָא דְיִשְׂרָאֵל בִּלְחוֹדוֹי. הֲדָא הוּא דִכְתִיב (תהלים קכ''א) יְיָ צִלְּךָ עַל יַד יְמִינֶךָ בְּגִין דִּשְׁמָא קַדִּישָׁא בִימִינָא וְאוֹרַיְיתָא בִּימִינָא וְעַל דָּא בִימִינָא תַּלְיָא כֹלָא וְתָנֵינָן דְּבָעֵי לְזַקְפָא יְמִינָא עַל שְׂמָאלָא כְּמָה דְאוּקְמוּהָ דִּכְתִיב (דברים ל''ג) מִימִינוֹ אֵשׁ דָּת לָמוֹ וּבְזִמְנָא דְאָתֵי (תהלים ס') הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי וּבְהַהוּא זִמְנָא כְתִיב כִּי אָז אֶהֱפוֹךְ אֶל עַמִּים שָׂפָה בְּרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְיָ לְעָבְדוֹ שְׁכֶם אֶחָד וּכְתִיב בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן:
וּבֹא וּרְאֵה אַרְבַּע מֵאוֹת שָׁנִים עָמַד הַמְּמוּנֶה שֶׁל בְּנֵי יִשְׁמָעֵאל, וּבִקֵּשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ, מִי שֶׁנִּמּוֹל יֵשׁ לוֹ חֵלֶק בְּשִׁמְךְ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן. אָמַר לוֹ וַהֲרֵי יִשְׁמָעֵאל שֶׁנִּמּוֹל, לָמָּה אֵין לוֹ חֵלֶק בְּךְ כְּמוֹ יִצְחָק. אָמַר לוֹ, זֶה נִמּוֹל כָּרָאוּי וּכְתִקּוּנָיו, וְזֶה אֵינוֹ כָּךְ. וְלֹא עוֹד אֶלָּא שֶׁאֵלּוּ מִתְדַבְּקִים בִּי כָּרָאוּי לִשְׁמוֹנֶה יָמִים. וְאֵלּוּ רְחוֹקִים מִמֶּנִּי עַד כַּמָּה יָמִים. אָמַר לוֹ הַשָּׂר הַמְּמוּנֶה, וְעִם כָּל זֶה, כֵּיוָן שֶׁנִּמּוֹל לֹא יִהְיֶה לוֹ שָׂכָר טוֹב עַל זֶה. אוֹי לְאוֹתוֹ זְמָן שֶׁנּוֹלָד יִשְׁמָעֵאל בָּעוֹלָם וְנִמּוֹל, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִרְחִיק אֶת בְּנֵי יִשְׁמָעֵאל מִדְּבֵקוּת הָעֶלְיוֹן, וְנָתַן לָהֶם חֵלֶק לְמַטָּה בָּאָרֶץ הַקְּדוֹשָׁה, בִּשְׁבִיל הַמִּלָּה שֶׁבָּהֶם. וַעֲתִידִים בְּנֵי יִשְׁמָעֵאל לִשְׁלוֹט עַל אֶרֶץ הַקְּדוֹשָׁה זְמָן הַרְבֵּה בְּשָׁעָה שֶׁהִיא רֵיקָה מִכֹּל, כְּמוֹ שֶׁהַמִּלָּה שֶׁלָּהֶם הִיא רֵיקָה בְּלִי שְׁלֵמוּת. וְהֵם יְעַכְּבוּ אֶת בְּנֵי יִשְׂרָאֵל לָשׁוּב לִמְקוֹמָם, עַד שֶׁיֻּשְׁלָם הַזְּכוּת שֶׁל בְּנֵי יִשְׁמָעֵאל. וַעֲתִידִים בְּנֵי יִשְׁמָעֵאל לְעוֹרֵר מִלְחָמוֹת גְּדוֹלוֹת בָּעוֹלָם, וְיִתְאַסְּפוּ בְּנֵי אֱדוֹם עֲלֵיהֶם, וְיַעֲרְכוּ עִמָּהֶם מִלְחָמָה, אַחַת עַל הַיָּם, וְאַחַת עַל הַיַּבָּשָׁה, וְאַחַת סָמוּךְ לִירוּשָׁלַיִם, וְיִמְשְׁלוּ אֵלּוּ עַל אֵלּוּ, וְאֶרֶץ הַקְּדוֹשָׁה לֹא תִּמָּסֵר לִבְנֵי אֱדוֹם. בְּאוֹתוֹ זְמָן, יִתְעוֹרֵר עַם אֶחָד מִסּוֹף הָעוֹלָם עַל רוֹמִי הָרְשָׁעָה, וְיַעֲרֹךְ עָלֶיהָ מִלְחָמָה שְׁלֹשָה חָדֳשִׁים, וְיִתְאַסְּפוּ שָׁם עַמִּים, וְיִפְּלוּ בִּידֵיהֶם, עַד שֶׁיֵּאָסְפוּ עָלֶיהָ כָּל בְּנֵי אֱדוֹם מִכָּל קַצְוֵי הָעוֹלָם. וְאָז יִתְעוֹרֵר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם. זֶהוּ שֶׁכָּתוּב, כִּי זֶבַח לַה' בְּבָצְרָה. וּלְאַחַר כָּךְ, מַה כָּתוּב, לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְגוֹ', וִיכַלֶּה אֶת בְּנֵי יִשְׁמָעֵאל מִן הָאָרֶץ, וִישַׁבֵּר כָּל הַכֹּחוֹת שֶׁלְּמַעְלָה, וְלֹא יִשָּׁאֵר כֹּחַ לְמַעְלָה עַל עַם הָעוֹלָם, דְּהַיְנוּ יִשְׂרָאֵל, אֶלָּא כֹּחַ יִשְׂרָאֵל בִּלְבַדּוֹ. ז''שׁ ה' צִלְּךְ עַל יַד יְמִינֶךְ. מִשּׁוּם שֶׁהַשֵּׁם הַקָּדוֹשׁ הוּא בַּיָּמִין. וְהַתּוֹרָה הִיא בַּיָּמִין, וְעַל כֵּן הַכֹּל תָּלוּי בַּיָּמִין. וְלָמַדְנוּ, שֶׁצְרִיכִים לְהַגְבִּיהַּ אֶת הַיָּמִין עַל הַשְּׂמֹאל. כְּמוֹ שֶׁבֵּאֲרוּהוּ, שֶׁכָּתוּב, מִימִינוֹ אֵשׁ דָּת לָמוֹ. וּלְעָתִיד לָבֹא כָּתוּב, הוֹשִׁיעָה יְמִינְךְ וַעֲנֵנִי. וּבַזְּמָן הַהוּא כָּתוּב, כִּי אָז אֶהֱפוֹךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה' וּלְעָבְדוֹ שֶׁכֶם אֶחָד. וְכָתוּב, בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד. בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן.
הלכה פסוקה
א. חֲמִשָּׁה דְבָרִים הָעוֹשֶׂה אוֹתָן אֵין חֶזְקָתוֹ לָשׁוּב מֵהֶן לְפִי שֶׁהֵן דְּבָרִים קַלִּים בְּעֵינֵי רוֹב הָאָדָם וְנִמְצָא חוֹטֵא וְהוּא יְדַמֶּה שֶׁאֵין זֶה חֵטְא וְאֵלּוּ הֵן:
א. הָאוֹכֵל מִסְּעוּדָה שֶׁאֵינָה מַסְפֶּקֶת לִבְעָלֶיהָ שֶׁזֶּה אֲבַק גֶּזֶל הוּא וְהוּא מְדַמֶּה שֶׁלֹּא חָטָא וְיֹאמַר כְּלוּם אָכַלְתִּי שֶׁלֹּא בִּרְשׁוּתוֹ:
ב. הַמִּשְׁתַּמֵּשׁ בַּעֲבוֹטוֹ שֶׁל עָנִי שֶׁהָעֲבוֹט שֶׁל עָנִי אֵינוֹ אֶלָּא כְּגוֹן קַרְדוֹם וּמַחֲרִישָׁה וְאוֹמֵר בְּלִבּוֹ אֵינָן חֲסֵרִים וַהֲרֵי לֹא גָזַלְתִּי אוֹתוֹ:
ג. הַמִּסְתַּכֵּל בָּעֲרָיוֹת וּמַעֲלֶה עַל דַּעְתּוֹ שֶׁאֵין בְּכָךְ כְּלוּם שֶׁהוּא אוֹמֵר וְכִי בָּעַלְתִּי אוֹ קָרַבְתִּי אֶצְלָהּ וְהוּא אֵינוֹ יוֹדֵעַ שֶׁרְאִיַּית הָעֵינַיִם עָוֹן גָּדוֹל שֶׁהִיא גוֹרֶמֶת לְגוּפָן שֶׁל עֲרָיוֹת שֶׁנֶּאֱמַר (במדבר ט''ו) וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם:
ד. הַמִּתְכַּבֵּד בִּקְלוֹן חֲבֵירוֹ אוֹמֵר בְּלִבּוֹ שֶׁאֵינוֹ חֵטְא לְפִי שֶׁאֵין חֲבֵירוֹ עוֹמֵד שָׁם וְלֹא הִגִּיעַ לוֹ בֹּשֶׁת וְלֹא בִּיְּישׁוּ אֶלָּא עָרַךְ מַעֲשָׂיו הַטּוֹבִים וְחָכְמָתוֹ לְמוּל מַעֲשֵׂה חֲבֵירוֹ אוֹ חָכְמָתוֹ כְּדֵי שֶׁיִּרְאֶה מִכְּלָלוֹ שֶׁהוּא מְכֻבָּד וַחֲבֵירוֹ בָּזוּי:
ה. הַחוֹשֵׁד בִּכְשֵׁרִים אוֹמֵר בְּלִבּוֹ שֶׁאֵינוֹ חוֹטֵא לְפִי שֶׁהוּא אוֹמֵר מֶה עָשִׂיתִי לוֹ וְכִי יֵשׁ שָׁם אֶלָּא חֲשָׁד שֶׁמָּא עָשָׂה אוֹ לֹא עָשָׂה וְהוּא אֵינוֹ יוֹדֵעַ שֶׁזֶּה עָוֹן שֶׁמֵּשִׂים אָדָם כָּשֵׁר בְּדַעְתּוֹ כְּבַעַל עֲבֵירוֹת:
And, there are, furthermore, five transgressions among this group of twenty-four, the presumption of one who commits each and every one of them being against his inclination to turn toward repentance, because the majority of people consider them of minor importance, as a consequence whereof one stoops in sin imagining that what he does is no sin at all. They are: (1) he who dines at a table knowing that the meal is of insufficient quantity to satisfy even the appetite of the host, for such is an offshoot of robbery, whereas he imagines, saying: "Have I not eaten with the consent of the host?" (2) he who makes use of a poor man's pledge, for a poor man's pledge is none else save an article such as an axe or plough, whereas he will say in his imagination: "Nothing thereof was diminished, I have not robbed him"; (3) he who wantonly stares at the opposite sex, for he thinks that it is of no matter, saying: "Have I stilled an urge, or even been near her"? whereas he remains oblivious to the fact that purposeful eye-staring is a great iniquity and begets actual unchastity, even as it is said: "And that ye seek not after your own heart and your own eyes" (Num. 15.39); (4) he who acquires honor by disgracing his neighbor, for he thinks that he committed no sin, as his neighbor stood not by, and did not feel the shame, as he did not insult him personally, save by comparing his own good conduct and his own education against the conduct of his neighbor or his education so that the audience may infer that he is honorable and his neighbor disgraceful; (5) he who casts suspicion upon the upright, for he thinks within his heart that he sinned not, saying to himself: "What have I done to him, is there anything more to it than mere suspicion? perhaps he did it, and perhaps he did it not;" whereas he does realize that this is an iniquity to place an upright man in his mind on the same level with an evil-doer.7Ibid. G.
מוסר
ספר סדר היום דף ל"ז ע"ב
אִם הִתְמִיד בַּעֲוֹן פְּגַם הַבְּרִית גָּדוֹל עֲוֹנוֹ מִנְּשׂוֹא אֵלּוּ הֵם הַמְּבִיאִים חֲרוֹן אַף לָעוֹלָם הֵם הַמְּבִיאִים הַמַּגֵּפוֹת וְהַמִּיתוֹת לָעוֹלָם. וּבִפְרַט אִם הִשִּׂיאוֹ יִצְרוֹ הָרָע וְעָשָׂה הַדָּבָר הָרָע הַזֶה בִּפְנֵי אֲנָשִׁים אוֹ חֲבֵרִים אוֹ גָרַם לַעֲשׂוֹת לַאֲחֵרִים שֶׁחִלֵּל אֶת ה' וְחָטָא וְהֶחֱטִיא שֶׁנִתְגַּדַּל עֲוֹנוֹ בִּמְאֹד מְאֹד עַד לַשָּׁמַיִם הִגִּיעַ. וּבִפְרַט אִם לֹא הִרְוָה צְמָאוֹ בָזֶה עַד שֶׁבָּא עַל הַזָּכָר אוֹ שֶׁבָּא עַל הָעֶרְוָה כִּי הִיא זִמָּה וְהוּא עָוֹן פְּלִילִי תּוֹעֵבָה לִפְנֵי ה'. כֵּיצַד יָרִים רֹאשׁוֹ. כֵּיצַד יֹאכַל וְיִשְׁתֶּה. כֵּיצַד יִלְבַּשׁ בְּגָדִים נָאִים וְהַבְּגָדִים אֲשֶׁר עָלָיו לִכְלְכוּ נַפְשׁוֹ רוּחוֹ וְנִשְׁמָתוֹ עַד שֶׁהִרְחִיקוּהוּ מִלִּפְנֵי אֲדוֹן כָּל הָאָרֶץ וּבַת מֶלֶךְ הַכָּבוֹד יִתְבָּרַךְ וְיִתְעַלֶּה כְּבוּדָה וִיקָרָה טִנְפוּהָ וְעָשׂוּ עִמָּהּ כְּאַחַת הַנְּבָלוֹת כֵּיצַד יִשְׂמַח וְיָגֵל כֵּיצַד יְמַלֵּא שְׂחוֹק פִּיו כֵּיצַד יִרְאֶה בִּשְׂחוֹק אֲחֵרִים: