תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
ו (יב) וַיְדַבֵּ֣ר מֹשֶׁ֔ה לִפְנֵ֥י יְהֹוָ֖ה לֵאמֹ֑ר הֵ֤ן בְּנֵֽי־יִשְׂרָאֵל֙ לֹֽא־שָׁמְע֣וּ אֵלַ֔י וְאֵיךְ֙ יִשְׁמָעֵ֣נִי פַרְעֹ֔ה וַאֲנִ֖י עֲרַ֥ל שְׂפָתָֽיִם׃ {פ}
וּמַלִּיל משֶׁה קֳדָם יְיָ לְמֵימָר הָא בְנֵי יִשְׂרָאֵל לָא קַבִּילוּ מִנִּי וְאֶכְדֵּין יְקַבֵּל מִנִּי פַרְעֹה וַאֲנָא יַקִּיר מַמְלָל:
(יג) וַיְדַבֵּ֣ר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃ {ס}
וּמַלִּיל יְיָ עִם משֶׁה וְעִם אַהֲרֹן וּפַקֵּדִנּוּן לְוָת בְּנֵי יִשְׂרָאֵל וּלְוָת פַּרְעֹה מַלְכָּא דְמִצְרָיִם לְאַפָּקָא יָת בְּנֵי יִשְׂרָאֵל מֵאַרְעָא דְמִצְרָיִם:
(יד) אֵ֖לֶּה רָאשֵׁ֣י בֵית־אֲבֹתָ֑ם בְּנֵ֨י רְאוּבֵ֜ן בְּכֹ֣ר יִשְׂרָאֵ֗ל חֲנ֤וֹךְ וּפַלּוּא֙ חֶצְרֹ֣ן וְכַרְמִ֔י אֵ֖לֶּה מִשְׁפְּחֹ֥ת רְאוּבֵֽן׃
אִלֵּין רֵישֵׁי בֵית אֲבָהָתְהוֹן בְּנֵי רְאוּבֵן בּוּכְרָא דְיִשְׂרָאֵל חֲנוֹךְ וּפַלּוּא חֶצְרוֹן וְכַרְמִי אִלֵּין זַרְעֲיַת רְאוּבֵן:
(טו) וּבְנֵ֣י שִׁמְע֗וֹן יְמוּאֵ֨ל וְיָמִ֤ין וְאֹ֙הַד֙ וְיָכִ֣ין וְצֹ֔חַר וְשָׁא֖וּל בֶּן־הַֽכְּנַעֲנִ֑ית אֵ֖לֶּה מִשְׁפְּחֹ֥ת שִׁמְעֽוֹן׃
וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בַּר כְּנַעֲנֵיתָא אִלֵּין זַרְעֲיַת שִׁמְעוֹן:
(טז) וְאֵ֨לֶּה שְׁמ֤וֹת בְּנֵֽי־לֵוִי֙ לְתֹ֣לְדֹתָ֔ם גֵּרְשׁ֕וֹן וּקְהָ֖ת וּמְרָרִ֑י וּשְׁנֵי֙ חַיֵּ֣י לֵוִ֔י שֶׁ֧בַע וּשְׁלֹשִׁ֛ים וּמְאַ֖ת שָׁנָֽה׃
וְאִלֵּין שְׁמָהַת בְּנֵי לֵוִי לְתוּלְדָתְהוֹן גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וּשְׁנֵי חַיֵּי לֵוִי מְאָה וּתְלָתִין וּשְׁבַע שְׁנִין:
6 (12) And Moshe spoke before the Lord, saying, Behold, the children of Yisra᾽el have not hearkened to me; how then shall Par῾o hear me, who am of uncircumcised lips?
(13) And the Lord spoke to Moshe and to Aharon, and gave them a charge to the children of Yisra᾽el, and to Par῾o king of Miżrayim, to bring the children of Yisra᾽el out of the land of Miżrayim.
(14) These are the heads of their fathers’ houses: the sons of Re᾽uven, the firstborn of Yisra᾽el, Ḥanokh and Pallu, Ḥeżron, and Karmi: these are the families of Re᾽uven.
(15) And the sons of Shim῾on, Yemu᾽el and Yamin, and Ohad, and Yakhin, and Żoĥar, and Sha᾽ul the son of the Kena῾anite woman; these are the families of Shim῾on.
(16) And these are the names of the sons of Levi, by generations, Gershon, and Qehat, and Merari: and the years of Levi’s life were a hundred and thirty seven years.
נביאים
כט (ט) וְהָיְתָ֤ה אֶרֶץ־מִצְרַ֙יִם֙ לִשְׁמָמָ֣ה וְחׇרְבָּ֔ה וְיָדְע֖וּ כִּי־אֲנִ֣י יְהֹוָ֑ה יַ֧עַן אָמַ֛ר יְאֹ֥ר לִ֖י וַאֲנִ֥י עָשִֽׂיתִי׃
וּתְהֵי אַרְעָא דְמִצְרָיִם לְאִישְׁתְּמָמוּ וְחוּרְבָּא וְיֵדְעוּן אֲרֵי אֲנָא יְיָ חֲלַף דַאֲמַר מַלְכוּתָא דִילִי וַאֲנָא כַבְּשֵׁית:
(י) לָכֵ֛ן הִנְנִ֥י אֵלֶ֖יךָ וְאֶל־יְאֹרֶ֑יךָ וְנָתַתִּ֞י אֶת־אֶ֣רֶץ מִצְרַ֗יִם לְחׇרְבוֹת֙ חֹ֣רֶב שְׁמָמָ֔ה מִמִּגְדֹּ֥ל סְוֵנֵ֖ה וְעַד־גְּב֥וּל כּֽוּשׁ׃
בְּכֵן הָא אֲנָא שְׁלַח רוּגְזִי עֲלָךְ וְעַל מַלְכְּוָתָךְ וְאֶתֵּן יַת אַרְעָא דְמִצְרַיִם לְחוֹרֶב צָדוּ וּשְׁמָמוּ מִמִגְדַל סְוֵנָה וְעַד תְּחוּם כּוּשׁ:
(יא) לֹ֤א תַֽעֲבׇר־בָּהּ֙ רֶ֣גֶל אָדָ֔ם וְרֶ֥גֶל בְּהֵמָ֖ה לֹ֣א תַֽעֲבָר־בָּ֑הּ וְלֹ֥א תֵשֵׁ֖ב אַרְבָּעִ֥ים שָׁנָֽה׃
לָא תֶעְבַּר בָּהּ רִגְלָא דִי אֱנָשָׁא וְרִגְלָא דִי בְעִירָא לָא תֶעְבַּר בָהּ וְלָא תִתְיַתֵּב אַרְבְּעִין שְׁנִין:
(יב) וְנָתַתִּ֣י אֶת־אֶ֩רֶץ֩ מִצְרַ֨יִם שְׁמָמָ֜ה בְּת֣וֹךְ ׀ אֲרָצ֣וֹת נְשַׁמּ֗וֹת וְעָרֶ֙יהָ֙ בְּת֨וֹךְ עָרִ֤ים מׇֽחֳרָבוֹת֙ תִּהְיֶ֣יןָ שְׁמָמָ֔ה אַרְבָּעִ֖ים שָׁנָ֑ה וַהֲפִצֹתִ֤י אֶת־מִצְרַ֙יִם֙ בַּגּוֹיִ֔ם וְזֵרִיתִ֖ים בָּאֲרָצֽוֹת׃ {ס}
וְאֶתֵּן יַת אַרְעָא דְמִצְרַיִם לְצָדוּ בְּגוֹ מְדִינָן צַדְיָן וְקִרְוָהָא בְּגוֹ קִרְוִין דַהֲוָאָה חֶרְבָּן יֶהֶוְיָן לְצָדוּ אַרְבְּעִין שְׁנִין וְאַגְלֵי יַת מִצְרָאֵי לְבֵינֵי עַמְמַיָא וֶאֱבַדְרִינוּן בִּמְדִינָתָא:
(יג) כִּ֛י כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יֱהֹוִ֑ה מִקֵּ֞ץ אַרְבָּעִ֤ים שָׁנָה֙ אֲקַבֵּ֣ץ אֶת־מִצְרַ֔יִם מִן־הָעַמִּ֖ים אֲשֶׁר־נָפֹ֥צוּ שָֽׁמָּה׃
אֲרֵי כִדְנַן אֲמַר יְיָ אֱלֹהִים מִסוֹף אַרְבְּעִין שְׁנִין אַכְנֵישׁ יַת מִצְרָאֵי מִבֵּינֵי עַמְמַיָא דְאִתְבַּדָרוּ לְתַמָן:
29 (9) And the land of Miżrayim shall be desolate and waste; and they shall know that I am the Lord: because he has said, The River is mine, and I have made it.
(10) Behold, therefore I am against thee, and against thy streams, and I will make the land of Miżrayim utterly waste and desolate, from Migdol to Seven, as far as the border of Kush.
(11) No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited for forty years.
(12) And I will make the land of Miżrayim desolate in the midst of waste lands, and her cities shall be desolate among ruined cities for forty years: and I will scatter Miżrayim among the nations, and will disperse them through the lands.
(13) Yet thus says the Lord God; At the end of forty years I will gather Miżrayim from the people where they were scattered:
כתובים
יג (ב) מִפְּרִ֣י פִי־אִ֭ישׁ יֹ֣אכַל ט֑וֹב וְנֶ֖פֶשׁ בֹּגְדִ֣ים חָמָֽס׃
גַבְרָא מִן פְּרִי פוּמִי נִסְבַּע טָבְתָא וְנַפְשֵׁהוֹן דְבָזוֹזֵי תִתְחַטֵף:
(ג) נֹצֵ֣ר פִּ֭יו שֹׁמֵ֣ר נַפְשׁ֑וֹ פֹּשֵׂ֥ק שְׂ֝פָתָ֗יו מְחִתָּה־לֽוֹ׃
דְנָטַר פּוּמֵיהּ מִזְדְהַר בְּנַפְשֵׁיהּ וּפְתִיחַ שִׂפְוָתֵיהּ סֵינוּ שֵׁצְיָא אִית לֵיהּ:
(ד) מִתְאַוָּ֣ה וָ֭אַיִן נַפְשׁ֣וֹ עָצֵ֑ל וְנֶ֖פֶשׁ חָרֻצִ֣ים תְּדֻשָּֽׁן׃
מִתְרַגְרְגָא נַפְשֵׁיהּ דְעַטְלָא מִדָעַם וְלָא מַיְתֵי לָהּ וְנַפְשֵׁהוֹן דִתְקִיפֵי תִדְהַן:
(ה) דְּבַר־שֶׁ֭קֶר יִשְׂנָ֣א צַדִּ֑יק וְ֝רָשָׁ֗ע יַבְאִ֥ישׁ וְיַחְפִּֽיר׃
מִלְתָא דְשִׁקְרָא סָנֵי צַדִיקָא וְרַשִׁיעָא נִבְהַת וְנֶחְפַּר:
(ו) צְ֭דָקָה תִּצֹּ֣ר תׇּם־דָּ֑רֶךְ וְ֝רִשְׁעָ֗ה תְּסַלֵּ֥ף חַטָּֽאת׃
צִדְקְתָא תִּנְטוֹר לְאִלֵין דִתְמִימִין בְּאָרְחַתְהוֹן וְרַשִׁיעָא מְטַלְטֵל בַּחֲטוֹהִי:
13 (2) A man shall eat good from the fruit of his mouth: but the desire of the faithless is for violence.
(3) He who guards his mouth keeps his life: but he who opens wide his lips shall have destruction.
(4) The soul of the sluggard desires, and has nothing: but the soul of the diligent shall be richly supplied.
(5) A righteous man hates lying: but a wicked man is vile, and comes to shame.
(6) Righteousness keeps him that is upright in the way: but wickedness overthrows the sinner.
משנה
א. חֵרֵשׁ שֶׁנָּשָׂא פִקַּחַת, וּפִקֵּחַ שֶׁנָּשָׂא חֵרֶשֶׁת, אִם רָצָה יוֹצִיא, וְאִם רָצָה יְקַיֵּם. כְּשֵׁם שֶׁהוּא כוֹנֵס בִּרְמִיזָה, כָּךְ הוּא מוֹצִיא בִרְמִיזָה. פִּקֵּחַ שֶׁנָּשָׂא פִקַּחַת, וְנִתְחָרְשָׁה, אִם רָצָה יוֹצִיא, וְאִם רָצָה יְקַיֵּם. נִשְׁתַּטֵּית, לֹא יוֹצִיא. נִתְחָרֵשׁ הוּא אוֹ נִשְׁתַּטָּה, אֵינוֹ מוֹצִיא עוֹלָמִית. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, מִפְּנֵי מָה הָאִשָּׁה שֶׁנִּתְחָרְשָׁה יוֹצְאָה, וְהָאִישׁ שֶׁנִּתְחָרֵשׁ אֵינוֹ מוֹצִיא. אָמְרוּ לוֹ, אֵינוֹ דוֹמֶה הָאִישׁ הַמְגָרֵשׁ לְאִשָּׁה מִתְגָּרֶשֶׁת, שֶׁהָאִשָּׁה יוֹצְאָה לִרְצוֹנָהּ וְשֶׁלֹּא לִרְצוֹנָהּ, וְהָאִישׁ אֵינוֹ מוֹצִיא אֶלָּא לִרְצוֹנוֹ:
ב. הֵעִיד רַבִּי יוֹחָנָן בֶּן גֻּדְגְּדָה עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. אָמְרוּ לוֹ, אַף זוֹ כַיּוֹצֵא בָהּ:
ג. שְׁנֵי אַחִים חֵרְשִׁים, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת חֵרְשׁוֹת, אוֹ לִשְׁתֵּי אֲחָיוֹת פִּקְחוֹת, אוֹ לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, אוֹ שְׁתֵּי אֲחָיוֹת חֵרְשׁוֹת נְשׂוּאוֹת לִשְׁנֵי אַחִים פִּקְחִים, אוֹ לִשְׁנֵי אַחִים חֵרְשִׁין אוֹ לִשְׁנֵי אַחִין, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, הֲרֵי אֵלּוּ פְטוּרוֹת מִן הַחֲלִיצָה וּמִן הַיִּבּוּם. וְאִם הָיוּ נָכְרִיּוֹת, יִכְנֹסוּ, וְאִם רָצוּ לְהוֹצִיא, יוֹצִיאוּ:
ד. שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת פִּקְחוֹת, מֵת חֵרֵשׁ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַפִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל פִּקַּחַת, מוֹצִיא אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו אֲסוּרָה לְעוֹלָם.
ה. שְׁנֵי אַחִים פִּקְחִים נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת פִּקֵּחַ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַחֵרֶשֶׁת, מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה.
ו. שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מוֹצִיא אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו אֲסוּרָה לְעוֹלָם.
ז. שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת פִּקְחוֹת, מֵת חֵרֵשׁ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, אוֹ חוֹלֵץ אוֹ מְיַבֵּם. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַעֲשֶׂה חֵרֵשׁ בַּעַל פִּקַּחַת, כּוֹנֵס, וְאֵינוֹ מוֹצִיא לְעוֹלָם.
ח. שְׁנֵי אַחִים פִּקְחִים נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת, אַחַת פִּקַּחַת וְאַחַת חֵרֶשֶׁת, מֵת פִּקֵּחַ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, כּוֹנֵס. וְאִם רָצָה לְהוֹצִיא, יוֹצִיא. מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל חֵרֶשֶׁת, אוֹ חוֹלֵץ אוֹ מְיַבֵּם.
ט. שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, כּוֹנֵס. וְאִם רָצָה לְהוֹצִיא, יוֹצִיא. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל חֵרֶשֶׁת, כּוֹנֵס, וְאֵינוֹ מוֹצִיא לְעוֹלָם:
1. With regard to a deaf-mute who married a halakhically competent woman, and a halakhically competent man who married a deaf-mute: If either man wants to divorce his wife, he may divorce her, and if he wants to maintain her as his wife, he may maintain her. The reason why a deaf-mute man can divorce his wife is that just as he marries her by intimation, i.e., his marriage is not performed by explicit speech, as deaf-mutes rely on gestures, so too, he divorces her by intimation. Likewise, in the case of a halakhically competent man who married a halakhically competent woman, and she later became a deaf-mute: If he wants to divorce his wife, he may divorce her, as a wife does not have to have intellectual capacity to receive a bill of divorce, and if he wants to maintain her as his wife, he may maintain her. If she became an imbecile, he may not divorce her, i.e., a bill of divorce is ineffective in this case. If he became a deaf-mute or an imbecile after they were married, he may never divorce her, as he does not have the legal competence to give a bill of divorce. Rabbi Yoḥanan ben Nuri said: For what reason is the halakha that in the case of the woman who becomes a deaf-mute, her husband may divorce her, but in the case of the man who becomes a deaf-mute, he may not divorce his wife? If the bill of divorce written by someone who formerly possessed all his senses and later became a deaf-mute is invalid, it stands to reason that it should not be valid when she becomes a deaf-mute either. They said to him: The man who divorces his wife is not similar to the woman who is divorced, as the woman is divorced whether she is willing or unwilling. Since the woman’s consent is not required, she may be divorced even if she is a deaf-mute. And, conversely, the man divorces his wife only willingly, and therefore the bill of divorce of a deaf-mute, who is not legally competent, is ineffective.
2. Rabbi Yoḥanan ben Gudgada testified with regard to a female deaf-mute whose father married her off when she was a minor, which means her marriage was valid by Torah law, that she can be divorced with a bill of divorce even when she matures and is no longer under her father’s authority, despite the fact that she is not legally competent. They said to him: This woman, too, has a similar status. In other words, a woman who possessed all her faculties and later became a deaf-mute is comparable to a minor whose marriage was valid by Torah law and later, when she matured and was no longer under the authority of her father, received a bill of divorce. Both of these women can receive a bill of divorce, in accordance with the principle stated in the previous paragraph.
3. The mishna continues: In a case where there were two deaf-mute brothers married to two deaf-mute sisters or to two halakhically competent sisters, or to two sisters, one of whom was a deaf-mute and the other one halakhically competent; or in a case where there were two deaf-mute sisters married to two halakhically competent brothers or to two deaf-mute brothers or to two brothers, one of whom was a deaf-mute and the other one halakhically competent, all these women are exempt from ḥalitza and from levirate marriage. Each of them is forbidden to her yavam because he is married to her sister. And if they were unrelated women, i.e., the women are not sisters, the men may marry them in levirate marriage, and if they want to divorce them later, they may divorce them.
4. However, if two brothers, one of whom is a deaf-mute and other one halakhically competent, were married to two halakhically competent sisters, and the deaf-mute married to the halakhically competent sister died, what should the halakhically competent brother married to the halakhically competent sister do? His brother’s wife is released without levirate marriage or ḥalitza, due to the prohibition with regard to a wife’s sister. If the halakhically competent brother married to the halakhically competent sister died, what should the deaf-mute brother married to the halakhically competent sister do? He divorces his wife with a bill of divorce, as his wife’s sister came before him for levirate marriage by Torah law, and the legal status of her marriage and her levirate marriage is higher than his own marriage, which applies only by rabbinic law. And his brother’s wife is forbidden to him forever, and there is no remedy for her. He cannot marry her, as by rabbinic law she is the sister of his ex-wife, nor can he exempt her by means of ḥalitza, as he is a deaf-mute.
5. If two halakhically competent brothers were married to two sisters, one of whom is a deaf-mute and the other one halakhically competent, and the halakhically competent brother married to the deaf-mute sister died, what should the halakhically competent brother married to the halakhically competent sister do? The deaf-mute sister is released due to the prohibition with regard to a wife’s sister. If the halakhically competent brother married to the halakhically competent sister died, what should the halakhically competent brother married to the deaf-mute sister do? He divorces his wife with a bill of divorce, as the halakhically competent sister came before him for levirate marriage, and the status of her levirate bond is higher than the status of his marriage to his wife, a deaf-mute. And he releases his brother’s wife, who is not a deaf-mute, by means of ḥalitza, as they are both legally competent and can therefore perform ḥalitza.
6. If two brothers, one of whom is a deaf-mute and the other one halakhically competent, were married to two sisters, one of whom is a deaf-mute and the other one halakhically competent, and the deaf-mute brother married to the deaf-mute sister died, what should the halakhically competent brother married to the halakhically competent sister do? The deaf-mute woman is released due to the prohibition with regard to a wife’s sister. If the halakhically competent brother married to the halakhically competent sister died, what should the deaf-mute brother married to the deaf-mute sister do? He divorces his wife with a bill of divorce, which is as valid as their original marriage. And his brother’s wife is forbidden to him forever. There is no remedy for her, as he may not consummate levirate marriage with her because she is the sister of his ex-wife by rabbinic law, and he cannot perform ḥalitza with her either, as he is a deaf-mute.
7. If two brothers, one of whom is a deaf-mute and the other one halakhically competent, were married to two unrelated, halakhically competent women, and the deaf-mute married to the halakhically competent woman died, what should the halakhically competent brother married to the halakhically competent woman do? He either performs ḥalitza or enters into levirate marriage. If the halakhically competent brother married to the halakhically competent woman died, what should the deaf-mute brother married to the other halakhically competent woman do? He cannot perform ḥalitza with her, as he is a deaf-mute. Rather, he marries her, and he may never divorce her, as sexual intercourse between a yavam and his yevama creates a valid marriage that cannot be broken by the bill of divorce of a deaf-mute.
8. If two halakhically competent brothers were married to two unrelated women, one of whom is halakhically competent and the other one a deaf-mute, and the halakhically competent brother married to the deaf-mute woman died, what should the halakhically competent brother married to the halakhically competent woman do? The brother cannot perform ḥalitza with her, as she is a deaf-mute. Rather, he marries the deaf-mute, and if he wishes to divorce her, he may subsequently divorce her with a bill of divorce. If the halakhically competent brother married to the halakhically competent sister died, what should the halakhically competent brother married to the deaf-mute do? Either he performs ḥalitza or he enters into levirate marriage.
9. If two brothers, one of whom is a deaf-mute and the other one halakhically competent, were married to two unrelated women, one of whom is a deaf-mute and the other one halakhically competent, and the deaf-mute brother who was married to the deaf-mute woman died, what should the halakhically competent brother married to the halakhically competent woman do? He may marry her if he desires the deaf-mute woman, and if he wishes afterward to divorce her, he may divorce her. If the halakhically competent brother married to the halakhically competent woman died, what should the deaf-mute brother married to the deaf-mute woman do? He marries his yevama and may never divorce her, as he does not have the legal capacity to end a valid marriage.
גמרא
תָּנֵי בַר קַפָּרָא לְעוֹלָם יִדְבַּק אָדָם בִּשְׁלשָה דְבָרִים בַּחֲלִיצָה כְּאַבָּא שָׁאוּל דְתַנְיָא אַבָּא שָׁאוּל אוֹמֵר הַכּוֹנֵס אֶת יְבִמְתּוֹ לְשֵׁם נוֹי לְשֵׁם אִישׁוּת לְשֵׁם דָּבָר אַחֵר כְּאִלּוּ פוֹגֵעַ בְּעֶרְוָה וְקָרוֹב בְּעֵינַי לִהְיוֹת הַוָּלָד מַמְזֵר. בַּהֲבָאַת שָׁלוֹם דִּכְתִיב (תהלים ד') בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ וְאָמַר רִבִּי אבְהוּ אַתְיָא רְדִיפָה רְדִיפָה כְּתִיב הָכָא וְרָדְפֵהוּ וּכְתִיב הֲתָם (משלי כ''א) רוֹדֵף צְדָקָה וָחֶסֶד יִמְצָא חַיִּים צְדָקָה וְכָבוֹד. בַּהֲפָרַת נְדָרִים כְּרִבִּי נָתָן דְּתַנְיָא רִבִּי נָתָן אוֹמֵר הַנּוֹדֵר כְּאִלּוּ בָּנָה בָמָה וְהַמְּקַיְּימוֹ כְּאִלּוּ הִקְרִיב עָלֶיהָ קָרְבָּן. וְיִתְרַחֵק מִשְּׁלשָׁה דְבָרִים מִן הַמִּיאוּנִין דִּילְמָא גָדְלָה. וּמִיחַרְטָה בָּהּ. וּמִן הַפִּקְדּוֹנוֹת בְּבַר מָתָא דְּבַיְיתֵיה כִּי בַיְיתֵיהּ דָּמֵי. וּמִן הָעֵרָבוֹן כְּעָרֵב שֶׁלְצִיּוֹן דְּאָמַר רִבִּי יִצְחָק מָאי דִּכְתִיב (משלי י''א) רַע יֵרוֹעַ כִּי עָרַב זָר רָעָה אַחַר רָעָה תָּבֹא לִמְקַבְּלֵי גֵרִים וּלְעַרְבֵי שֶׁלְצִיּוֹן וּלְתוֹקֵעַ עַצְמוֹ לִדְבַר הֲלָכָה. מְקַבְּלֵי גֵרִים כְּרִבִּי חֲלָבוֹ דְּאָמַר רִבִּי חֲלָבוֹ קָשִׁים גֵרִים לְיִשְׂרָאֵל כְּסַפַּחַת בָּעוֹר. עַרְבֵי שֶׁלְצִיּוֹן דְּעַבְדֵי שְׁלוֹף דּוּץ. תּוֹקֵעַ עַצְמוֹ לִדְבַר הֲלָכָה דְּתַנְיָא רִבִּי יוֹסֵי אוֹמֵר כָּל הָאוֹמֵר אֵין לוֹ תּוֹרָה אֵין לוֹ תּוֹרָה. פְּשִׁיטָא אֶלָּא כָּל הָאוֹמֵר אֵין לוֹ אֶלָּא תוֹרָה אֵין לוֹ אֶלָּא תוֹרָה. הָא נַמֵּי פְּשִׁיטָא אֶלָּא דַאֲפִלּוּ תוֹרָה אֵין לוֹ מָאי טַעְמָא אָמַר רַב פַּפָּא אָמַר קְרָא וְלְמַּדְתֶּם וַעֲשִׂיתֶם כָּל שֶׁיֵּשְׁנוֹ בַּעֲשִׂיָּה יֶשְׁנוֹ בִּלְמִידָה וְכָל שֶׁאֵינוֹ בַּעֲשִׂיָּה אֵינוֹ בִּלְמִידָה. וְאִי בָּעִית אִימָא לְעוֹלָם כִּדְאַמְרֵינַן מֵעִיקָרָא כָּל הָאוֹמֵר אֵין לוֹ אֶלָּא תוֹרָה אֵין לוֹ אֶלָּא תוֹרָה לֹא צְרִיכָא דְּקָא מַגְמַר לְאַחֲרִינֵי וְאַזְלֵי וְעַבְדֵי מַהוּ דְתֵימָא אִית לֵיהּ אַגְרָא לְדִידֵיהּ קָא מַשְׁמַע לָן. וְאִיבָּעִית אִימָא תּוֹקֵעַ עַצְמוֹ לִדְבַר הֲלָכָה בְּדַיָינָא דְאָתֵי דִינָא לְקָמֵיהּ וְגָמַר הֲלָכָה וּמְדַמֵּי מִלְתָא לְמִלְתָא וְאִית לֵיהּ רַבָּה וְלֹא אָזִיל מַשְׁאִיל. דְּאָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי לְעוֹלָם יִרְאֶה דַיָּין עַצְמוֹ כְּאִלּוּ חֶרֶב מוּנַחַת לוֹ בֵּין יַרְכוֹתָיו וְגֵיהִנָּם פְּתוּחָה לוֹ מִתַּחְתָּיו שֶׁנֶּאֱמַר (שה''ש ג') הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ וְגוֹמֵר מִפַּחַד בַּלֵּילוֹת מִפַּחֲדָה שֶׁל גֵּיהִנָּם הַדּוֹמֶה לְלַיְלָה:
§ The Gemara explains the details of the matter itself. Bar Kappara taught: A person should always cling to three things: To ḥalitza; this is in accordance with the opinion of Abba Shaul, as it is taught in a baraita: Abba Shaul said: One who marries his yevama for her beauty, or for the sake of matrimony because he wants to be married to her, or for some other reason, such as her money, it is as if he is having intercourse with a woman forbidden to him, and in my eyes it is almost as if his offspring were a mamzer. Therefore, it is preferable that one performs ḥalitza and avoids sin.
One should cling to bringing about peace, as it is written “Seek peace and pursue it” (Psalms 34:15).
And Rabbi Abbahu said: It is derived by verbal analogy from the terms pursuit and pursuit. It is written here: “Seek peace and pursue it” (Psalms 34:15) and it is written there: “He who pursues righteousness and mercy finds life, prosperity, and honor” (Proverbs 21:21), indicating that pursuing peace is a mitzva, just as pursuing righteousness and mercy is. As for the nullification of vows, this is in accordance with the opinion of Rabbi Natan, as it is taught in a baraita: Rabbi Natan says: With regard to one who vows, it is as if he built a personal altar when it is prohibited to build an altar outside the Temple. And one who fulfills that vow, it is as if he sacrificed an offering on this personal altar, thereby doubling his sin. Therefore, it is preferable that he ask a halakhic authority to dissolve the vow.
And one should distance himself from three things: From refusals, as perhaps she will grow up and regret her decision, and it will turn out that she refused a husband who was suitable for her. From deposits entrusted to him by an inhabitant of the same city, as he will treat the bailee’s home as his home. The owner might enter the bailee’s house and take the deposit without the latter’s knowledge, and subsequently falsely sue him for its return. From serving as a guarantor: This is referring to Sheltziyyon guarantees, in which the lender is entitled to demand payment from the guarantor even before the borrower defaults on the loan.
As Rabbi Yitzḥak said: What is the meaning of that which is written: “He who serves as a guarantor for a stranger shall suffer evil; but he who hates those who shake hands is secure” (Proverbs 11:15)? This means: Evil after evil will befall those who accept converts, and Sheltziyyon guarantors, and one who confounds himself in matters of halakha. The Gemara clarifies. Evil will befall those who accept converts: This is in accordance with the opinion of Rabbi Ḥelbo. As Rabbi Ḥelbo says: Converts are difficult for the Jewish people like a leprous sore on the skin.
Evil shall befall Sheltziyyon guarantors because they practice: Pull out, thrust in. That is, they pull out the borrower and thrust the guarantor in his place as the one responsible for the loan. Evil befalls one who confounds himself in matters of halakha, as it is taught in a baraita: Rabbi Yosei says: Anyone who says he has no Torah, has no Torah. The Gemara asks: Is this not obvious? Rather, anyone who says he has nothing other than Torah, has nothing other than Torah.
The Gemara asks: But isn’t this also obvious? One does not receive more reward than he deserves. Rather, it means that he does not even have Torah. What is the reason? Rav Pappa said: The verse states: That you may learn them and perform them, which is an abridged version of the verse “Hear, O Israel, the statutes and the ordinances that I speak in your ears this day, that you may learn them, and take care to perform them” (Deuteronomy 5:1). The verse teaches that anyone who is engaged in performing mitzvot is engaged in Torah study, while anyone not engaged in performing mitzvot is not engaged in Torah study; the Torah study of one who wishes only to immerse himself in his studies without fulfilling the mitzvot is not considered to be fulfilling even the mitzva of Torah study.
And if you wish, say: Actually, it is as you initially said: Anyone who says he has nothing other than Torah has nothing other than Torah. Rather, this statement is necessary with regard to one who teaches others and they go and perform the mitzvot. Lest you say that there is reward for him in it, Rabbi Yosei teaches us that since that person engaged in Torah study without the intention of observing the mitzvot himself, he does not receive a reward for the mitzvot that he taught others and which they performed.
And if you wish, say that one who confounds himself in matters of halakha is referring to a judge who had a case come before him, and he learned the tradition about a ruling in a similar case, and he likens one matter to the other in order to reach a conclusion; and he has a teacher nearby but he does not go and ask him. This is inappropriate, as judges must be very careful not to err in judgment.
As Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: A judge should always view himself as if a sword were placed between his thighs, so that if he leans right or left he will be injured, and as if Gehenna was open beneath him, as it is stated: “Behold, it is the bed of Solomon; sixty mighty men are around it, of the mighty men of Israel. They all handle the sword, and are expert in war; every man has his sword upon his thigh, because of dread in the night” (Song of Songs 3:7–8), i.e., because of the dread of Gehenna, which is similar to the night. Rabbi Shmuel bar Naḥmani understands the mighty men of Israel in this verse to refer to the judges who sit in judgment around the bed of Solomon, i.e., in the Temple.
זוהר
רִבִּי חִיָּיא קָם לֵילְיָא חָד לְמִלְעֵי בְּאוֹרַיְיתָא וַהֲוָה עִמֵּיהּ רִבִּי יוֹסֵי זוּטָא דַּהֲוָה רַבְיָיא. פָּתַח רִבִּי חִיָּיא וְאָמַר (קהלת ט') לֵךְ אֱכוֹל בְּשִׂמְחָה לַחְמֶךָ וּשְׁתֵה בְלֵב טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךָ. מָאי קָא חָמָא שְׁלֹמֹה דְּאָמַר הָאי קְרָא. אֶלָּא שְׁלֹמֹה כָּל מִלּוֹי בְּחָכְמָה הֲווּ. וְהָאי דְּאָמַר לֵךְ אֱכוֹל בְּשִׂמְחָה לַחְמֶךָ. בְּשַׁעְתָּא דְבַר נַשׁ אָזִיל בְּאָרְחוֹי דְּקֻדְשָׁא בְּרִיךְ הוּא. קֻדְשָׁא בְּרִיךְ הוּא מְקָרֵב לֵיה לְגַבֵיהּ וְיָהִיב לֵיהּ שַׁלְוָה וְנַיְיחָא כְדֵין נַהֲמָא וְחַמְרָא דְאָכִיל וְשָׁתֵי בְחֶדְוָה דְלִבָּא בְּגִין דְּקֻדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּעוֹבָדוֹי. אָמַר לֵיהּ הַהוּא רַבְיָיא אִי הֲכִי הָא אַמְרַת דְּכָל מִלּוֹי דִּשְׁלֹמֹה בְּחָכְמְתָא הֲווּ אָן הוּא חָכְמְתָא הָכָא אָמַר לֵיהּ בְּרִי תְּבַשֵּׁל בִּשּׁוּלָךְ וְתֶחֱמֵי הָאי קְרָא. אָמַר לֵיהּ עַד לָא בָשִׁילְנָא יְדַעְנָא. אָמַר לֵיהּ מְנָא לָךְ. אָמַר לֵיהּ קָלָא חָד שְׁמַעְנָא מֵאַבָּא דַּהֲוָה אָמַר בְּהָאי קְרָא. דִּשְׁלֹמֹה קָא אַזְהַר לֵיהּ לְבַר נַשׁ לְאַעְטְרָא לָהּ לִכְנֶסֶת יִשְׂרָאֵל (ויחי רכ''ט ב') בְּשִׂמְחָה דְאִיהוּ סִטְרָא דִימִינָא וְאִיהוּ נַהֲמָא דְיִתְעֲטַר בְּחֶדְוָה. וּלְבָתַר דְּיִתְעֲטַר בְּחַמְרָא דְאִיהוּ שְׂמָאלָא בְּגִין דְּיִשְׁתַּכַּח בִּמְהֵימְנוּתָא דְכֹלָא חֶדְוָותָא שְׁלֵימָתָא בִימִינָא וּשְׂמָאלָא. וְכַד תֶּהֱוֵי בֵּין תַּרְוָיְיהוּ כְדֵין כָּל בִּרְכָאָן שָׁרָאן בְּעַלְמָא. וְכָל דָּא כַּד אִתְרְעֵי קֻדְשָׁא בְּרִיךְ הוּא בְעוֹבָדֵיהוֹן דִּבְנֵי נְשָׁא הֲדָא הוּא דִכְתִיב כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךָ. אָתָא רִבִּי חִיָּיא וּנְשָׁקֵיהּ. אָמַר חַיֶּיךָ בְּרִי הָאי מִלָּה שָׁבַקְנָא בְגִינָךְ. וְהַשְׁתָּא יְדַעְנָא דְקֻדְשָׁא בְּרִיךְ הוּא בָעֵי לְאַעְטְרָא לָךְ בְּאוֹרַיְיתָא:
רַבִּי חִיָּא קָם לַיְלָה אֶחָד לַעֲסֹק בַּתּוֹרָה. וְהָיָה עִמּוֹ רַבִּי יוֹסֵי הַקָּטָן, שֶׁהָיָה עוֹד יֶלֶד. פָּתַח רַבִּי חִיָּא וְאָמַר, לֵךְ אֱכוֹל בְּשִׂמְחָה לַחְמְךְ וּשְׁתֵה בְּלֶב טוֹב יֵינֶךְ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךְ. מַה רָאָה שְׁלֹמֹה, שֶׁאָמַר מִקְרָא הַזֶּה. אֶלָּא שְׁלֹמֹה כָּל דְּבָרָיו בְּחָכְמָה הָיוּ. וְזֶה שֶׁאָמַר, לֵךְ אֱכוֹל בְּשִׂמְחָה לַחְמְךְ, פֵּרוּשׁוֹ, בְּשָׁעָה שֶׁהָאָדָם הוֹלֵךְ בִּדְרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הַקָּדוֹשׁ בָּרוּךְ הוּא מְקָרְבוֹ אֶצְלוֹ, וְנוֹתֵן לוֹ שַׁלְוָה וּמְנוּחָה, אָז, הַלֶּחֶם וְהַיַּיִן שֶׁהוּא אוֹכֵל וְשׁוֹתֶה הוּא בְּשִׂמְחַת הַלֵּב מִשּׁוּם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בְּמַעֲשָׂיו. אָמַר לוֹ אוֹתוֹ הַיֶּלֶד, אִם כֵּן, הֲרֵי אָמַרְתָּ, שֶׁכָּל דְּבָרָיו שֶׁל שְׁלֹמֹה הָיוּ בְּחָכְמָה, אֵיפֹה הוּא הַחָכְמָה כָּאן בַּמִּקְרָא הַזֶּה. אָמַר לוֹ רַבִּי חִיָּא, בְּנִי, תְּבַשֵּׁל בִּשּׁוּלְךְ, וְתִרְאֶה מִקְרָא הַזֶּה. אָמַר לוֹ הַיֶּלֶד, מִטֶּרֶם שֶׁבִּשַּׁלְתִּי אֲנִי יוֹדֵעַ. אָמַר לוֹ רַבִּי חִיָּא, מֵאַיִן לְךְ. אָמַר לוֹ הַיֶּלֶד קוֹל אֶחָד, שָׁמַעְתִּי מֵאַבָּא, שֶׁהָיָה אָמַר בַּמִּקְרָא הַזֶּה. שֶׁשְּׁלֹמֹה הִזְהִיר אֶת בְּנֵי אָדָם, לְעַטֵּר אֶת כְּנֶסֶת יִשְׂרָאֵל, בְּשִׂמְחָה, שֶׁהוּא צַד יָמִין, וְהוּא לֶחֶם, שֶׁיִּתְעַטֵּר בְּשִׂמְחָה. וְאַחַר כָּךְ יִתְעַטֵּר בַּיַּיִן, שֶׁהוּא צַד שְׂמֹאל, כְּדֵי שֶׁאֱמוּנַת כֹּל, תִּמָּצֵא בְּשִׂמְחָה שְׁלֵמָה בְּיָמִין וּשְׂמֹאל, וּכְשֶׁתִּהְיֶה בֵּין שְׁנֵיהֶם, אָז כָּל הַבְּרָכוֹת שׁוֹרוֹת בָּעוֹלָם. וְכָל זֶה הוּא, כְּשֶׁרוֹצֶה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂיהֶם שֶׁל בְּנֵי אָדָם, זֶהוּ שֶׁנֶּאֱמַר כִּי כְבָר רָצָה הָאֱלֹקִים אֶת מַעֲשֶׂיךְ, בָּא רַבִּי חִיָּא וּנְשָׁקוֹ. אָמַר, חַיֶּךְ בְּנִי, שֶׁדָּבָר זֶה הִנַּחְתִּי בִּשְׁבִילְךְ. וְעַתָּה יָדַעְתִּי, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְעַטֵּר לְךְ בַּתּוֹרָה.
הלכה פסוקה
חֲמִשָּׁה דְּבָרִים נוֹעֲלִין דַּרְכֵי הַתְּשׁוּבָה בִּפְנֵי עוֹשֵׂיהֶן וְאֵלּוּ הֵן
א. הַפּוֹרֵשׁ מִן הַצִבּוּר לְפִי שֶׁבִּזְמַן שֶׁיַּעֲשׂוּ תְּשׁוּבָה לֹא יִהְיֶה עִמָּהֶם וְאֵינוֹ זוֹכֶה עִמָּהֶם בִּזְכוּת שֶׁעוֹשִׂין:
ב. הַחוֹלֵק עַל דִּבְרֵי חֲכָמִים לְפִי שֶׁמַחֲלֻקְתּוֹ גוֹרֶמֶת לוֹ לִפְרוֹשׁ מֵהֶן וְאֵינוֹ יוֹדֵעַ דַרְכֵי הַתְּשׁוּבָה:
ג. הַמַּלְעִיג עַל הַמִּצְוֹת שֶׁכֵּיוַן שֶׁנִּתְבַּזוּ בְעֵינָיו אֵינוֹ רוֹדֵף אַחֲרֵיהֶן וְלֹא עוֹשָׂן וְאִם לֹא יַעֲשֵׂם בַּמֶּה יִזְכֶּה:
ד. הַמְּבַזֶּה רַבּוֹתָיו שֶׁדָבָר זֶה גוֹרֵם לְדוֹחֲפוֹ וּלְטוֹרְדוֹ כְּגֵחֲזִי וּבִזְמַן שֶׁנִּטְרָד לֹא יִמְצָא מְלַמֵּד וּמוֹרֶה לוֹ דֶּרֶךְ הָאֱמֶת:
ה. הַשּׂוֹנֵא אֶת הַתּוֹכָחוֹת שֶׁהֲרֵי לֹא הִנִּיחַ לוֹ דֶרֶךְ תְּשׁוּבָה שֶׁהַתּוֹכָחָה גוֹרֶמֶת שֶׁבִּזְמַן שֶׁמּוֹדִיעִין לוֹ לְאָדָם חֲטָאָיו וּמַכְלִימִין אוֹתוֹ חוֹזֵר בִּתְשׁוּבָה:
Among this group of twenty-four are five transgressions which block the way of repentance against the sinners, they are: (1) he who secedes from the community, for he would be absent at the time they repent and could not acquire aught in their virtuous performance; (2) He who opposes the decisions of the sages, for his opposition to them brings about his own separation from them, and he knows not the path leading to repentance; (3) he who disdains the precepts, for as they appear debased to him he does not pursue after them nor perform them, and without performance what virtue can he attain? (4) he who insults his masters, for such conduct brings about his displacement and repudiation, even as it happened to Gehazi2See II. Kings, 4.1G., and being repudiated he will not find a teacher to guide him to the path of truth; (5) He who despises criticism for he, indeed, left no path open for repentance, as it is criticism that begets repentance. Forsooth, when a man is informed that his sins are known, and that he should be ashamed of himself for his wrongdoings, he does repent. For example: it written in the Torah: "Remember, forget thou not, how thou didst make the Lord thy God wroth in the wilderness; from the day that thou didst go forth out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord" (Deut. 9.7), and: "But the Lord hath not given you a heart to know" (Ibid. 29.3), and: "A foolish people and unwise" (Ibid. 32.6); and Isaiah, likewise, rebuked Israel and exclaimed: "Ah sinful nation!" (Is. 1.4) and, "The ox knoweth his owner" (Ibid. –3), and, "Because I knew that thou are obstinate" (Ibid. 48.4). Almighty, too, charged him to rebuke the sinners, saying: "Cry aloud, spare not" (Is. 58. 1). In like manner did all of the prophets criticise Israel until they turned in repentance. It is, therefore, necessary to appoint over each and every community in Israel a great scholar of mature age, God-fearing since his early youth, and loved by them, people, to preach to the public and turn them to repentance. But he who despises criticism does not come to hear the preacher and does not pay attention to his words, he, therefore, holds on to his sins, which to his eyes appear to be good.3Alfasi, Yoma, Chapter 8. 7a. G.
מוסר
ספר סדר היום דף ל"ז ע"ב
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת נִדָּה אָמַר עוּלָא יָשַׁב לוֹ קוֹץ בִּכְרֵסוֹ וְהוּא הַמָּקוֹם לְמַטָּה אֵצֶל הָעֶרְוָה וְצָרִיךְ לְמַשְׁמֵשׁ שָׁם כְּדֵי לְהוֹצִיאוֹ תִּבָקַע כְּרֵיסוֹ וְלֹא יֵעָשֶׂה רָשָׁע לִפְנֵי הַמָּקוֹם. אוֹי לְאָזְנַיִם שֶׁכָּכָה שׁוֹמְעוֹת וְלָעֵינַיִם שֶׁכֵּן רוֹאוֹת עַד הֵיכָן מַגִּיעַ קְדוּשַּׁת יִשְׂרָאֵל לְבֵין אֲבִיהֶם שֶׁבַּשָּׁמַיִם וְהָרוֹאֶה וְהַשּׁוֹמֵעַ זֶה אֵיךְ לֹא יִהְיֶה נָזוּף כָּל יָמָיו לִפְנֵי הַמָּקוֹם כִּי כַּמָּה וְכַמָּה פְעָמִים עָבַר עַל זֶה וּמִי הוּא אֲשֶׁר נִקָּה מִזֶּה יוֹתֵר וְיוֹתֵר מִזֶּה. וְיוּכַל כָּל אָדָם לְהִקָּרֵא רָשָׁע מְרוּשָׁע לִפְנֵי הַמָּקוֹם בְּפֶה מָלֵא כֵּיוַן שֶׁעָבַר עַל זֶה כַּמָּה פְעָמִים וְאֵין צָרִיךְ לוֹמַר אִם הוֹשִׁיט יָדוֹ לְמַטָּה לְחַכֵּךְ עַצְמוֹ וּמִן הַחִכּוּךְ בָא לִידֵי חִמּוּם וּמִן הַחִמּוּם גָּרַם הַחֵטְא לְהוֹצִיא שִׁכְבַת זֶרַע לְבַטָּלָה. וְאֵין צָרִיךְ לוֹמַר אִם הוֹשִׁיט יָדוֹ לִרְצוֹנוֹ בְּלִי סִבָּה גוֹרֶמֶת. וְאֵין צָרִיךְ לוֹמַר אִם הִקְשָׁה עַצְמוֹ לָדַעַת שֶׁהוּא חַיָּיב נִדוּי וּלְדַעַת אַחֶרֶת הוּא בְּנִדּוּי. וְאֵין צָרִיךְ לוֹמַר אִם הוֹצִיא בְּיָדוֹ זֶרַע בְּכַוָּנָה לְמַלּאֹת תַּאֲוָתוֹ שֶׁהוּא שָׂנְאוּי וּמְרוּחָק לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא וְאֵינוֹ זוֹכֶה לִרְאוֹת פְּנֵי שְׁכִינָה ה' יַצִילֵנוּ: