תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
י (טז) וַיְמַהֵ֣ר פַּרְעֹ֔ה לִקְרֹ֖א לְמֹשֶׁ֣ה וּֽלְאַהֲרֹ֑ן וַיֹּ֗אמֶר חָטָ֛אתִי לַיהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם וְלָכֶֽם׃
וְאוֹחִי פַרְעֹה לְמִקְרֵי לְמשֶׁה וּלְאַהֲרֹן וַאֲמַר חָבִית קֳדָם יְיָ אֱלָהֲכוֹן וּלְכוֹן:
(יז) וְעַתָּ֗ה שָׂ֣א נָ֤א חַטָּאתִי֙ אַ֣ךְ הַפַּ֔עַם וְהַעְתִּ֖ירוּ לַיהֹוָ֣ה אֱלֹהֵיכֶ֑ם וְיָסֵר֙ מֵֽעָלַ֔י רַ֖ק אֶת־הַמָּ֥וֶת הַזֶּֽה׃
וּכְעַן שְׁבוֹק כְּעַן לְחוֹבִי בְּרַם זִמְנָא הָדָא וְצַלוֹ קָדָם יְיָ אֱלָהֲכוֹן וְיַעְדֵי מִנִי לְחוֹד יָת מוֹתָא הָדֵין:
(יח) וַיֵּצֵ֖א מֵעִ֣ם פַּרְעֹ֑ה וַיֶּעְתַּ֖ר אֶל־יְהֹוָֽה׃
וּנְפַק מִלְוָת פַּרְעֹה וְצַלִי קֳדָם יְיָ:
(יט) וַיַּהֲפֹ֨ךְ יְהֹוָ֤ה רֽוּחַ־יָם֙ חָזָ֣ק מְאֹ֔ד וַיִּשָּׂא֙ אֶת־הָ֣אַרְבֶּ֔ה וַיִּתְקָעֵ֖הוּ יָ֣מָּה סּ֑וּף לֹ֤א נִשְׁאַר֙ אַרְבֶּ֣ה אֶחָ֔ד בְּכֹ֖ל גְּב֥וּל מִצְרָֽיִם׃
וַהֲפַךְ יְיָ רוּחָא מַעַרְבָא תַּקִיף לַחֲדָא וּנְטַל יָת גוֹבָא וּרְמָהִי לְיַמָא דְסוּף לָא אִשְׁתָּאַר גוֹבָא חַד בְּכֹל תְּחוּם מִצְרָיִם:
(כ) וַיְחַזֵּ֥ק יְהֹוָ֖ה אֶת־לֵ֣ב פַּרְעֹ֑ה וְלֹ֥א שִׁלַּ֖ח אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}
וְאַתְקֵף יְיָ יָת לִבָּא דְפַרְעֹה וְלָא שַׁלַח יָת בְּנֵי יִשְׂרָאֵל:
(כא) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה נְטֵ֤ה יָֽדְךָ֙ עַל־הַשָּׁמַ֔יִם וִ֥יהִי חֹ֖שֶׁךְ עַל־אֶ֣רֶץ מִצְרָ֑יִם וְיָמֵ֖שׁ חֹֽשֶׁךְ׃
וַאֲמַר יְיָ לְמשֶׁה אֲרֵים יְדָךְ עַל צֵית שְׁמַיָא וִיהֵי חֲשׁוֹכָא עַל אַרְעָא דְמִצְרָיִם בָּתַר דְיַעְדֵי קְבֵל לֵילְיָא:
10 (16) Then Par῾o called for Moshe and Aharon in haste; and he said, I have sinned against the Lord your God, and against you.
(17) Now therefore forgive, I pray thee, my sin only this once, and entreat the Lord your God, that he may take away from me this death only.
(18) And he went out from Par῾o, and entreated the Lord.
(19) And the Lord turned a very strong west wind, which took away the locusts, and cast them into the Sea of Suf; there remained not one locust in all the borders of Miżrayim.
(20) But the Lord hardened Par῾o’s heart, so that he would not let the children of Yisra᾽el go.
(21) And the Lord said to Moshe, Stretch out thy hand towards heaven, that there may be darkness over the land of Miżrayim, darkness which may be felt.
נביאים
מו (כח) אַ֠תָּ֠ה אַל־תִּירָ֞א עַבְדִּ֤י יַֽעֲקֹב֙ נְאֻם־יְהֹוָ֔ה כִּ֥י אִתְּךָ֖ אָ֑נִי כִּי֩ אֶעֱשֶׂ֨ה כָלָ֜ה בְּכׇֽל־הַגּוֹיִ֣ם ׀ אֲשֶׁ֧ר הִדַּחְתִּ֣יךָ שָּׁ֗מָּה וְאֹֽתְךָ֙ לֹא־אֶעֱשֶׂ֣ה כָלָ֔ה וְיִסַּרְתִּ֙יךָ֙ לַמִּשְׁפָּ֔ט וְנַקֵּ֖ה לֹ֥א אֲנַקֶּֽךָּ׃ {פ}
אַתְּ לָא תִדְחַל עַבְדִי יַעֲקֹב אֲמַר יְיָ אֲרֵי בְּסַעֲדָךְ מֵימְרִי אֲרֵי אַעְבֵיד גְמִירָא בְּכָל עַמְמַיָא דִי אַגְלֵיתָךְ לְתַמָן וְעִמָךְ לָא אַעְבֵּיד גְמִירָא וְאַיְתֵי עֲלָךְ יְסוּרִין לְאַלְפוּתָךְ בְּרַם בְּדִין חֲסוֹךְ וְשֵׁיצָאָה לָא אֱשֵׁיצִינָךְ:
מז (א) אֲשֶׁ֨ר הָיָ֧ה דְבַר־יְהֹוָ֛ה אֶל־יִרְמְיָ֥הוּ הַנָּבִ֖יא אֶל־פְּלִשְׁתִּ֑ים בְּטֶ֛רֶם יַכֶּ֥ה פַרְעֹ֖ה אֶת־עַזָּֽה׃
דַהֲוָה פִּתְגָם נְבוּאָה מִן קֳדָם יְיָ עִם יִרְמְיָה נְבִיָא עַל פְּלִשְׁתָּאֵי עַד לָא יֵיתֵי פַרְעֹה וְיִמְחֵי יַת יַתְבֵי עַזָה:
(ב) כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה הִנֵּה־מַ֜יִם עֹלִ֤ים מִצָּפוֹן֙ וְהָיוּ֙ לְנַ֣חַל שׁוֹטֵ֔ף וְיִשְׁטְפוּ֙ אֶ֣רֶץ וּמְלוֹאָ֔הּ עִ֖יר וְיֹ֣שְׁבֵי בָ֑הּ וְזָעֲקוּ֙ הָאָדָ֔ם וְהֵילִ֕ל כֹּ֖ל יוֹשֵׁ֥ב הָאָֽרֶץ׃
כִּדְנַן אֲמַר יְיָ הָא עַמְמַיָא אָתָן מִצִפּוּנָא וִיהוֹן כְּנַחַל מְגַבֵּר וְיִבְזוּן אַרְעָא וּמְלָאָהּ קִרְוַיָא וּדְיַתְבִין בְּהוֹן וִיצַוְחוּן בְּנֵי אֱנָשָׁא וִילֵילוּן כָּל יַתְבֵי אַרְעָא:
(ג) מִקּ֗וֹל שַֽׁעֲטַת֙ פַּרְס֣וֹת אַבִּירָ֔יו מֵרַ֣עַשׁ לְרִכְבּ֔וֹ הֲמ֖וֹן גַּלְגִּלָּ֑יו לֹא־הִפְנ֤וּ אָבוֹת֙ אֶל־בָּנִ֔ים מֵרִפְי֖וֹן יָדָֽיִם׃
מִקַל מַפְסוּעִית פַּרְעַת גִבָּרוֹהִי מִזִיעַ לִרְתִיכוֹהִי אִתְרְגוּשַׁת גַלְגַלוֹהִי לָא מִתְפְּנָן אַבְהָן לְרַחָמָא עַל בְּנִין מֵאִתְרַשְׁלוֹת יְדִין:
(ד) עַל־הַיּ֗וֹם הַבָּא֙ לִשְׁד֣וֹד אֶת־כׇּל־פְּלִשְׁתִּ֔ים לְהַכְרִ֤ית לְצֹר֙ וּלְצִיד֔וֹן כֹּ֖ל שָׂרִ֣יד עֹזֵ֑ר כִּֽי־שֹׁדֵ֤ד יְהֹוָה֙ אֶת־פְּלִשְׁתִּ֔ים שְׁאֵרִ֖ית אִ֥י כַפְתּֽוֹר׃
עַל יוֹמָא דְאָתֵי לְמִבַּז יַת כָּל אַרְעָא פְּלִשְׁתָּאֵי לְשֵׁיצָאָה לְצוֹר וּלְצִידוֹן כָּל שְׁאַר סָעִיד אֲרֵי אַבֵּיז יְיָ יַת אֲרַע פְּלִשְׁתָּאֵי שְׁאַר נַגְוַת קַפּוּטְקָאֵי:
(ה) בָּ֤אָה קׇרְחָה֙ אֶל־עַזָּ֔ה נִדְמְתָ֥ה אַשְׁקְל֖וֹן שְׁאֵרִ֣ית עִמְקָ֑ם עַד־מָתַ֖י תִּתְגּוֹדָֽדִי׃
מְטַת פּוּרְעָנוּתָא לְיַתְבֵי עַזָה אִתְּבָר אַשְׁקְלָנָאֵי שְׁאַר תּוּקְפְהוֹן עַד אֵימָתַי תִתְהַמָמוּן:
46 (28) Fear thou not, O Ya῾aqov my servant, says the Lord: for I am with thee; for I will make a full end of all the nations where I have driven thee: but I will not make a full end of thee, but correct thee in due measure; yet will I not utterly destroy thee.
47 (1) The word of the Lord that came to Yirmeyahu the prophet against the Pelishtim, before Par῾o smote ῾Azza.
(2) Thus says the Lord; Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all its fullness; the city, and those who dwell in it; then the men shall cry, and all the inhabitants of the land shall howl.
(3) At the noise of the stamping of the hoofs of his stallions, at the rushing of his chariots, at the rumbling of his wheels, the fathers do not look back to their children for feebleness of hands;
(4) because of the day that comes to spoil all the Pelishtim, and to cut off from Żor and Żidon every helper that remains: for the Lord will spoil the Pelishtim, the remnant of the country of Kaftor.
(5) Baldness is come upon ῾Azza; Ashqelon is cut off; O remnant of their valley, how long wilt thou gash thyself?
כתובים
יד (ח) חׇכְמַ֣ת עָ֭רוּם הָבִ֣ין דַּרְכּ֑וֹ וְאִוֶּ֖לֶת כְּסִילִ֣ים מִרְמָֽה׃
חָכְמְתָא דַעֲרִימָא בְּיוּנָא דְאָרְחָא וּבְשַׁטְיוּתָא דְסַכְלֵי רַמָיוּתָא:
(ט) אֱ֭וִלִים יָלִ֣יץ אָשָׁ֑ם וּבֵ֖ין יְשָׁרִ֣ים רָצֽוֹן׃
כְּסִילֵי מָתְלִין בְּחֶטְאָה וּבֵינָת תְּרִיצֵי רְעוּתָא:
(י) לֵ֗ב י֭וֹדֵעַ מָרַּ֣ת נַפְשׁ֑וֹ וּ֝בְשִׂמְחָת֗וֹ לֹא־יִתְעָ֥רַב זָֽר׃
לִבָּא יָדֵיעַ מְרִירוּתָא דְנַפְשֵׁיהּ וּבְחֶדְוָתֵיהּ לָא מִתְעָרַב נוּכְרָאָה:
(יא) בֵּ֣ית רְ֭שָׁעִים יִשָּׁמֵ֑ד וְאֹ֖הֶל יְשָׁרִ֣ים יַפְרִֽיחַ׃
בֵּיתָא דְרַשִׁיעֵי יִשְׁתֵּיצֵי וּמַשְׁכְּנָא דִתְרִיצֵי מַפְרִיחַ:
(יב) יֵ֤שׁ דֶּ֣רֶךְ יָ֭שָׁר לִפְנֵי־אִ֑ישׁ וְ֝אַחֲרִיתָ֗הּ דַּרְכֵי־מָֽוֶת׃
אִית אוֹרְחָא דְסָבְרִין בְּנֵי נָשָׁא דִתְרִיצָא הִיא וְסוֹפָהּ אוֹרְחָא דְמוֹתָא:
(יג) גַּם־בִּשְׂחֹ֥ק יִכְאַב־לֵ֑ב וְאַחֲרִיתָ֖הּ שִׂמְחָ֣ה תוּגָֽה׃
אַף בְּגוּחֲכָא נִכְאַב לִבָּא וְסוֹפָא דְחֶדְוָתָא חֲמוּצָא:
14 (8) The wisdom of the prudent is to understand his way: but the folly of fools is deceit.
(9) Guilt mocks fools: but the favour of God is among the upright.
(10) The heart knows its own bitterness; and no stranger shares its joy.
(11) The house of the wicked shall be overthrown: but the tent of the upright shall flourish.
(12) There is a way which seems right to a man, but at its end are the ways of death.
(13) Even in laughter the heart aches: and the end of that mirth is grief.
משנה
א. אֵיזֶהוּ נֶשֶׁךְ וְאֵיזֶהוּ תַרְבִּית. אֵיזֶהוּ נֶשֶׁךְ. הַמַּלְוֶה סֶלַע בַּחֲמִשָּׁה דִינָרִין, סָאתַיִם חִטִּין בְּשָׁלשׁ, מִפְּנֵי שֶׁהוּא נוֹשֵׁךְ. וְאֵיזֶהוּ תַרְבִּית, הַמַּרְבֶּה בְּפֵרוֹת. כֵּיצַד. לָקַח הֵימֶנּוּ חִטִּין בְּדִינַר זָהָב הַכּוֹר, וְכֵן הַשַּׁעַר, עָמְדוּ חִטִּין בִּשְׁלשִׁים דִּינָרִין, אָמַר לוֹ תֶּן לִי חִטַּי, שֶׁאֲנִי רוֹצֶה לְמָכְרָן וְלִקַּח בָּהֶן יָיִן. אָמַר לוֹ הֲרֵי חִטֶּיךָ עֲשׂוּיוֹת עָלַי בִּשְׁלשִׁים, וַהֲרֵי לְךָ אֶצְלִי בָּהֶן יָיִן, וְיַיִן אֵין לוֹ:
ב. הַמַּלְוֶה אֶת חֲבֵרוֹ, לֹא יָדוּר בַּחֲצֵרוֹ חִנָּם, וְלֹא יִשְׂכֹּר מִמֶּנּוּ בְּפָחוֹת, מִפְּנֵי שֶׁהוּא רִבִּית. מַרְבִּין עַל הַשָּׂכָר, וְאֵין מַרְבִּין עַל הַמֶּכֶר. כֵּיצַד. הִשְׂכִּיר לוֹ אֶת חֲצֵרוֹ, וְאָמַר לוֹ, אִם מֵעַכְשָׁיו אַתָּה נוֹתֵן לִי, הֲרֵי הוּא לְךָ בְּעֶשֶׂר סְלָעִים לְשָׁנָה, וְאִם שֶׁל חֹדֶשׁ בְּחֹדֶשׁ, בְּסֶלַע לְחֹדֶשׁ, מֻתָּר. מָכַר לוֹ אֶת שָׂדֵהוּ, וְאָמַר לוֹ, אִם מֵעַכְשָׁיו אַתָּה נוֹתֵן לִי, הֲרֵי הִיא שֶׁלְּךָ בְּאֶלֶף זוּז, אִם לַגֹּרֶן, בִּשְׁנֵים עָשָׂר מָנֶה, אָסוּר:
ג. מָכַר לוֹ אֶת הַשָּׂדֶה, וְנָתַן לוֹ מִקְצָת דָּמִים, וְאָמַר לוֹ אֵימָתַי שֶׁתִּרְצֶה הָבֵא מָעוֹת וְטֹל אֶת שֶׁלְּךָ, אָסוּר. הִלְוָהוּ עַל שָׂדֵהוּ, וְאָמַר לוֹ, אִם אִי אַתָּה נוֹתֵן לִי מִכָּאן וְעַד שָׁלשׁ שָׁנִים הֲרֵי הִיא שֶׁלִּי, הֲרֵי הִיא שֶׁלּוֹ. וְכָךְ הָיָה בַּיְתוֹס בֶּן זוֹנִין עוֹשֶׂה עַל פִּי חֲכָמִים:
ד. אֵין מוֹשִׁיבִין חֶנְוָנִי לְמַחֲצִית שָׂכָר, וְלֹא יִתֵּן מָעוֹת לִקַּח בָּהֶן פֵּרוֹת לְמַחֲצִית שָׂכָר, אֶלָּא אִם כֵּן נוֹתֵן לוֹ שְׂכָרוֹ כְּפוֹעֵל. אֵין מוֹשִׁיבִין תַּרְנְגוֹלִין לְמֶחֱצָה, וְאֵין שָׁמִין עֲגָלִין וּסְיָחִין לְמֶחֱצָה, אֶלָּא אִם כֵּן נוֹתֵן לוֹ שְׂכַר עֲמָלוֹ וּמְזוֹנוֹ. אֲבָל מְקַבְּלִין עֲגָלִין וּסְיָחִין לְמֶחֱצָה, וּמְגַדְּלִין אוֹתָן עַד שֶׁיְּהוּ מְשֻׁלָּשִׁין. וַחֲמוֹר, עַד שֶׁתְּהֵא טוֹעָנֶת:
ה. שָׁמִין פָּרָה וַחֲמוֹר וְכָל דָּבָר שֶׁהוּא עוֹשֶׂה וְאוֹכֵל לְמֶחֱצָה. מְקוֹם שֶׁנָּהֲגוּ לַחֲלֹק אֶת הַוְּלָדוֹת מִיָּד, חוֹלְקִין, מְקוֹם שֶׁנָּהֲגוּ לְגַדֵּל, יְגַדֵּלוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שָׁמִין עֵגֶל עִם אִמּוֹ וּסְיָח עִם אִמּוֹ. וּמַפְרִיז עַל שָׂדֵהוּ, וְאֵינוֹ חוֹשֵׁשׁ מִשּׁוּם רִבִּית:
ו. אֵין מְקַבְּלִין צֹאן בַּרְזֶל מִיִּשְׂרָאֵל, מִפְּנֵי שֶׁהוּא רִבִּית. אֲבָל מְקַבְּלִין צֹאן בַּרְזֶל מִן הַנָּכְרִים, וְלֹוִין מֵהֶן וּמַלְוִין אוֹתָן בְּרִבִּית, וְכֵן בְּגֵר תּוֹשָׁב. מַלְוֶה יִשְׂרָאֵל מְעוֹתָיו שֶׁל נָכְרִי מִדַּעַת הַנָּכְרִי, אֲבָל לֹא מִדַּעַת יִשְׂרָאֵל:
ז. אֵין פּוֹסְקִין עַל הַפֵּרוֹת עַד שֶׁיֵּצֵא הַשָּׁעַר. (יָצָא הַשַּׁעַר, פּוֹסְקִין, וְאַף עַל פִּי שֶׁאֵין לָזֶה יֵשׁ לָזֶה). הָיָה הוּא תְחִלָּה לַקּוֹצְרִים, פּוֹסֵק עִמּוֹ עַל הַגָּדִישׁ, וְעַל הֶעָבִיט שֶׁל עֲנָבִים, וְעַל הַמַּעֲטָן שֶׁל זֵיתִים, וְעַל הַבֵּיצִים שֶׁל יוֹצֵר, וְעַל הַסִּיד מִשֶּׁשִּׁקְּעוֹ בַכִּבְשָׁן. וּפוֹסֵק עִמּוֹ עַל הַזֶּבֶל כָּל יְמוֹת הַשָּׁנָה. רַבִּי יוֹסֵי אוֹמֵר, אֵין פּוֹסְקִין עַל הַזֶּבֶל אֶלָּא אִם כֵּן הָיְתָה לּוֹ זֶבֶל בָּאַשְׁפָּה. וַחֲכָמִים מַתִּירִין. וּפוֹסֵק עִמּוֹ כְשַׁעַר הַגָּבוֹהַּ. רַבִּי יְהוּדָה אוֹמֵר, אַף עַל פִּי שֶׁלֹּא פָסַק עִמּוֹ כְשַׁעַר הַגָּבוֹהַּ, יָכוֹל לוֹמַר תֶּן לִי כָזֶה, אוֹ תֶּן לִי מְעוֹתָי:
ח. מַלְוֶה אָדָם אֶת אֲרִיסָיו חִטִּים בְּחִטִּין לְזֶרַע, אֲבָל לֹא לֶאֱכֹל. שֶׁהָיָה רַבָּן גַּמְלִיאֵל מַלְוֶה אֶת אֲרִיסָיו חִטִּין בְּחִטִּין לְזֶרַע, בְּיֹקֶר וְהוּזְלוּ, אוֹ בְזוֹל וְהוּקְרוּ, נוֹטֵל מֵהֶן כְּשַׁעַר הַזּוֹל, וְלֹא מִפְּנֵי שֶׁהֲלָכָה כֵן, אֶלָּא שֶׁרָצָה לְהַחְמִיר עַל עַצְמוֹ:
ט. לֹא יֹאמַר אָדָם לַחֲבֵרוֹ, הַלְוֵינִי כוֹר חִטִּין וַאֲנִי אֶתֵּן לְךָ לַגֹּרֶן. אֲבָל אוֹמֵר לוֹ, הַלְוֵינִי עַד שֶׁיָּבֹא בְנִי, אוֹ עַד שֶׁאֶמְצָא מַפְתֵּחַ. וְהִלֵּל אוֹסֵר. וְכֵן הָיָה הִלֵּל אוֹמֵר, לֹא תַלְוֶה אִשָּׁה כִּכָּר לַחֲבֶרְתָּהּ עַד שֶׁתַּעֲשֶׂנּוּ דָמִים, שֶׁמָּא יוֹקִירוּ חִטִּים, וְנִמְצְאוּ בָאוֹת לִידֵי רִבִּית:
י. אוֹמֵר אָדָם לַחֲבֵרוֹ, נַכֵּשׁ עִמִּי וַאֲנַכֵּשׁ עִמָּךְ, עֲדֹר עִמִּי וְאֶעְדֹּר עִמָּךְ, וְלֹא יֹאמַר לוֹ נַכֵּשׁ עִמִּי וְאֶעְדֹּר עִמָּךְ, עֲדֹר עִמִּי וַאֲנַכֵּשׁ עִמָּךְ. כָּל יְמֵי גָרִיד, אֶחָד. כָּל יְמֵי רְבִיעָה, אֶחָד. לֹא יֹאמַר לוֹ חֲרשׁ עִמִּי בַּגָּרִיד וַאֲנִי אֶחֱרשׁ עִמְּךָ בָּרְבִיעָה. רַבָּן גַּמְלִיאֵל אוֹמֵר, יֵשׁ רִבִּית מֻקְדֶּמֶת וְיֵשׁ רִבִּית מְאֻחֶרֶת. כֵּיצַד. נָתַן עֵינָיו לִלְווֹת הֵימֶנּוּ, וְהָיָה מְשַׁלֵּחַ לוֹ וְאוֹמֵר בִּשְׁבִיל שֶׁתַּלְוֵנִי, זוֹ הִיא רִבִּית מֻקְדֶּמֶת. לָוָה הֵימֶנּוּ וְהֶחֱזִיר לוֹ אֶת מְעוֹתָיו, וְהָיָה מְשַׁלֵּחַ לוֹ וְאָמַר בִּשְׁבִיל מְעוֹתֶיךָ שֶׁהָיוּ בְטֵלוֹת אֶצְלִי, זוֹ הִיא רִבִּית מְאֻחֶרֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, יֵשׁ רִבִּית דְּבָרִים, לֹא יֹאמַר לוֹ, דַּע כִּי בָא אִישׁ פְּלוֹנִי מִמָּקוֹם פְּלוֹנִי:
יא. וְאֵלּוּ עוֹבְרִין בְּלֹא תַעֲשֶׂה. הַמַּלְוֶה, וְהַלֹּוֶה, וְהֶעָרֵב, וְהָעֵדִים. וַחֲכָמִים אוֹמְרִים, אַף הַסּוֹפֵר. עוֹבְרִים מִשּׁוּם לֹא תִתֵּן (ויקרא כה), וּמִשּׁוּם בַּל תִּקַּח מֵאִתּוֹ (שם), וּמִשּׁוּם לֹא תִהְיֶה לוֹ כְּנשֶׁה (שמות כב), וּמִשּׁוּם לֹא תְשִׂימוּן עָלָיו נֶשֶׁךְ (שם), וּמִשּׁוּם וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי ה' (ויקרא יט):
1. The Torah states the prohibition against taking interest: “And if your brother becomes impoverished, and his hand falters with you, then you shall support him; whether a stranger or a native, he shall live with you. You shall not take from him interest [neshekh] or increase [tarbit]; you shall fear your God and your brother shall live with you. You shall not give him your money with neshekh and with marbit you shall not give him your food” (Leviticus 25:35–37). The mishna asks: Which is neshekh, and which is tarbit? Which is the case in which there is neshekh? With regard to one who lends another a sela, worth four dinars, for five dinars to be paid later, or one who lends another two se’a of wheat for three se’a to be returned later, this is prohibited, as it is taking interest [noshekh]. And which is the case in which there is tarbit? It is the case of one who enters into a transaction that yields an increase in the produce beyond his investment. How so? For example, one acquired wheat from another at the price of one kor of wheat for one gold dinar, worth twenty-five silver dinars, with the wheat to be supplied at a later date, and such was the market price of wheat at the time he acquired it. The price of one kor of wheat then increased and stood at thirty dinars. At that point, the buyer said to the seller: Give me all of my wheat now, as I wish to sell it and purchase wine with it. The seller said to him: Since it is ultimately wine that you want, not wheat, each kor of your wheat is considered by me to be worth thirty dinars, and you have the right to collect its value in wine from me. And in this case, the seller did not have wine in his possession. If wine then appreciates in value, the result will be an interest-bearing transaction, as the buyer collects from the seller wine worth more than the wheat for which he paid.
2. One who lends another money may not reside in the borrower’s courtyard free of charge, nor may he rent living quarters from him at less than the going rate, because this is interest. The benefit he receives from living on the borrower’s property constitutes the equivalent of an additional payment as interest on the loan. One may increase the price of rent to be received at a later date instead of at an earlier one, but one may not similarly increase the price of a sale. How so? If a courtyard owner rented his courtyard to a renter, and the owner said to the renter: If you give me the payment now, the rental is yours for ten sela a year, but if you pay on a monthly basis it will cost a sela for each month, equaling twelve sela a year. Such a practice is permitted, despite the fact that he charges more for a monthly payment. If a field owner sold his field to a buyer and said to him: If you give me the payment now, it is yours for one thousand dinars, but if you wait and pay me at the time of the harvest, it is yours for twelve hundred dinars, this transaction is prohibited as interest.
3. If one sold another a field and the buyer gave him some of the money, and the seller said to him: Whenever you wish, bring the outstanding money and take your field at that point, this is prohibited. If one lent money to another on the basis of the borrower’s field serving as a guarantee, and said to him: If you do not give me the money now and instead delay your payment from now until three years have passed, the field is mine, then after three years, the field is his. This is permitted even if the field is worth more than the amount of the loan. And this is what Baitos ben Zunin would do, with the consent of the Sages, when he lent money.
4. One may not establish a deal with a storekeeper for half the profits. It is prohibited for one to provide a storekeeper with produce for him to sell in his store, with half the profits going to the lender. In such an arrangement, the storekeeper himself is responsible for half of any loss from the venture, effectively rendering half of the produce as a loan to the storekeeper. The lender remains responsible for the other half of any loss, and the storekeeper provides a service by selling his produce for him. This service, if provided free of charge, is viewed as interest paid for the loan, and is prohibited. And similarly, one may not give a storekeeper money with which to acquire produce for the storekeeper to sell for half the profits. These activities are both prohibited unless the owner gives the storekeeper his wages as a salaried laborer hired to sell the produce, after which they can divide the remaining profits. One may not give eggs to another to place chickens on them in exchange for half the profits, and one may not appraise calves or foals for another to raise them for half the profits. These activities are both prohibited unless the owner gives the other wages for his toil and the cost of the food he gives to the animals in his temporary care. All this applies when the lender establishes a fixed minimum profit he insists on receiving regardless of what happens to the animals. But one may accept calves or foals to raise as a joint venture for half of the earnings, with one side providing the animals and taking full responsibility for losses, and the other providing the work and the sustenance, and the one raising them may raise them until they reach one-third of their maturation, at which point they are sold and the profits shared. And with regard to a donkey, it can be raised in this manner until it is large enough to bear a load.
5. One may appraise a cow or a donkey or any item that generates revenue while it eats and give it to another to feed it and take care of it in exchange for one-half the profits, with the one who cares for the animal benefiting from the profits it generates during the period in which he raises it. Afterward, they divide the profit that accrues due to appreciation in the value of the animal and due to the offspring it produces. In a place where it is customary to divide the offspring immediately upon their birth, they divide them, and in a place where it is customary for the one who cared for the mother to raise the offspring for an additional period of time before dividing them, he shall raise them. Rabban Shimon ben Gamliel says: One may appraise a calf together with its mother or a foal with its mother even though these young animals do not generate revenue while they eat. The costs of raising the young animal need not be considered. And one may inflate [umafriz] the rental fee paid for his field, and he need not be concerned with regard to the prohibition of interest, as the Gemara will explain.
6. One may not accept from a Jew sheep to raise or other items to care for as a guaranteed investment, in which the terms of the transaction dictate that the one accepting the item takes upon himself complete responsibility to repay its value in the event of depreciation or loss, but receives only part of the profit. This is because it is a loan, as the principal is fixed and always returned to the owner, and any additional sum the owner receives is interest. But one may accept a guaranteed investment from gentiles, as there is no prohibition of interest in transactions with them. And one may borrow money from them and one may lend money to them with interest. And similarly, with regard to a gentile who resides in Eretz Yisrael and observes the seven Noahide mitzvot [ger toshav], one may borrow money from him with interest and lend money to him with interest, since he is not a Jew. Also, a Jew may serve as a middleman and lend a gentile’s money to another Jew with the knowledge of the gentile, but not with the knowledge of a Jew, i.e., the middleman himself, as the Gemara will explain.
7. One may not set a price with a buyer for the future delivery of produce until the market rate is publicized, as, if he is paid for supplying produce at a later date in advance of the publication of the market rate for that type of produce, he may set a price that is too low. The money paid in advance is deemed a loan, and if the initial payment was lower than the later market value, delivery of the produce will constitute interest on the loan. Once the market rate is publicized, the seller may set a price, even if the produce is not yet in his possession. The reason for this is that even though this one, i.e., the seller, does not have any of the produce, that one, someone else, has it, and the seller could theoretically acquire the produce now at the price he set. If the seller was first among the reapers, having harvested his crop before the market rate was set, he may set a price with a buyer as he wishes for a stack of grain that is already in his possession, or for a large basket of grapes prepared for pressing into wine, or for a vat [hama’atan] of olives prepared for pressing into oil, or for the clumps [habeitzim] of clay prepared for use by a potter, or for plaster nearing the end of the manufacturing process at the point after he has sunk it, i.e., baked it, in the kiln. Although the market rate has yet to be set, the seller may nevertheless set a price now for their eventual delivery. The mishna continues: And he may set a price with a buyer for manure on any of the days of the year, as the manure will certainly be available and it is therefore viewed as if it is ready. Rabbi Yosei says: One may set the price of manure only if he already had a pile of manure in his dunghill to which the sale can immediately be applied, but the Rabbis permit it in all cases. And one may also set a price with a buyer at the highest rate, i.e., a large amount of produce sold for the lowest price, stipulating with the seller that the sale price match the lowest market rate for this product during the course of the year. Rabbi Yehuda says: Even if he did not set a price with him beforehand at the highest rate, the buyer may say to the seller: Give me the produce at this rate or give me back my money. Since he did not formally acquire the produce, if the price changed he may withdraw from the transaction.
8. A person may lend wheat to his sharecroppers in exchange for wheat, for the purpose of seeding, meaning that he may lend them a quantity of wheat with which to seed the field, and at harvest time the sharecropper will add the amount of grain that he borrowed to the landowner’s portion of the yield. But he may not lend wheat for the sharecroppers to eat and be paid back with an equivalent quantity because this creates a concern about interest, as the price of wheat may rise. As Rabban Gamliel would lend wheat to his sharecroppers in exchange for wheat, for purposes of seeding, and if he lent it at a high price and the price then fell, or if he lent it at an inexpensive price and the price subsequently rose, in all cases he would take it back from them at the inexpensive price. But this was not because this is the halakha; rather, he wanted to be stringent with himself.
9. A person may not say to another: Lend me a kor of wheat and I will give it back to you at the time the wheat is brought to the granary, as the wheat may increase in value, which would mean that when he gives him back a kor of wheat at the time the wheat is brought to the granary it is worth more than the value of the loan, and he therefore will have paid interest. But he may say to him: Lend me a kor of wheat for a short period of time, e.g., until my son comes or until I find the key, as there is no concern about a change in price during such a short interval of time. And Hillel prohibits the practice even in this case. And Hillel would similarly say: A woman may not lend a loaf of bread to another unless she establishes its monetary value, lest the wheat appreciate in value before she returns it, and they will therefore have come to transgress the prohibition of interest.
10. A person may say to another: Weed the wild growths from my field with me now, and I will weed your field with you at a later stage, or: Till my field with me today and I will till with you on a different day. But he may not say to him: Weed with me today and I will till with you a different day, or: Till with me today and I will weed with you, as due to the different nature of the tasks it is possible that one of them will have to work harder than the other did, which is a type of interest, since he repaid him with additional labor. All the dry days during the summer, when it does not rain, are viewed as one period, meaning that if they each agreed to work one day, the dry days are viewed as though they were all exactly equal in length, despite the slight differences between them. Similarly, all the rainy days are treated as one period. But he may not say to him: Plow with me in the dry season and I will plow with you in the rainy season. Rabban Gamliel says: There is a case of pre-paid interest, and there is also a case of interest paid later, both of which are prohibited. How so? If he had hopes of borrowing money from him in the future, and he sends him money or a gift and says: I am sending you this gift in order that you will lend to me, this is pre-paid interest. Similarly, if he borrowed money from him and subsequently returned his money, and he later sends a gift to him and says: I am sending you this gift in order to repay you for your money, which was idle with me, preventing you from earning a profit from it, this is interest paid later. Rabbi Shimon says: Not only is there interest consisting of payment of money or items, but there is also verbal interest. For example, the borrower may not say to the lender: You should know that so-and-so has come from such and such a place, when he is aware that this information is of significance to his creditor. Since his intention is to provide a benefit to the lender, he has effectively paid him an extra sum for the money he lent him, which constitutes interest.
11. And these people violate a prohibition of interest: The lender, and the borrower, and the guarantor, and the witnesses. And the Rabbis say: Also the scribe who writes the promissory note violates this prohibition. These parties to the transaction violate different prohibtions. Some are in violation of: “You shall not give him your money with interest” (Leviticus 25:37), and of: “Do not take from him interest or increase” (Leviticus 25:36), and of: “Do not be to him as a creditor” (Exodus 22:24), and of “Do not place interest upon him” (Exodus 22:24), and of: “And you shall not place a stumbling block before the blind, and you shall fear your God; I am the Lord” (Leviticus 19:14).
גמרא
אָמַר רִבִּי יוֹחָנָן מִשּׁוּם רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי נוֹחַ לוֹ לְאָדָם שֶׁיַּפִּיל עַצְמוֹ לְכִבְשַׁן הָאֵשׁ וְאַל יַלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים מְנָא לָן מִתָּמָר דִּכְתִיב (בראשית ל''ח) הִיא מוּצֶאת וְהִיא שָׁלְחָה אֶל חָמִיהָ. אָמַר רַב חֲנִינָא בְּרֵיהּ דְּרַב אִידִי מָאי דִּכְתִיב (ויקרא כ''ה) לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ עַם שֶׁאִתְּךָ בַּתּוֹרָה וּבְמִצְוֹת אַל תּוֹנֵהוּ. אָמַר רַב לְעוֹלָם יְהֵא אָדָם זָהִיר בְּאוֹנָאַת אִשְׁתּוֹ שֶׁמִּתּוֹךְ שֶׁדִּמְעָתָה מְצוּיָה אוֹנָאָתָהּ קְרוֹבָה. אָמַר רִבִּי אֶלְעָזָר מִיּוֹם שֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ נִנְעֲלוּ שַׁעֲרֵי תְפִלָּה שֶׁנֶּאֱמַר (איכה ג') גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי. וְאַף עַל פִּי שֶׁשַּׁעֲרֵי תְפִלָּה נִנְעֲלוּ שַׁעֲרֵי דִמְעָה לֹא נִנְעֲלוּ שֶׁנֶּאֱמַר (תהלים ל''ט) שִׁמְעָה תְפִלָּתִי ה' וְשַׁוְעָתִי הָאֲזִינָה אֶל דִּמְעָתִי אַל תֶּחֱרַשׁ. וְאָמַר רַב כָּל הַהוֹלֵךְ בַּעֲצַת אִשְׁתּוֹ נוֹפֵל בְּגֵיהִנָּם שֶׁנֶּאֱמַר (מלכים א' כ''א) רַק לֹא הָיָה כְאַחְאָב וְגוֹמֵר. אָמַר לֵיהּ רַב פַּפָּא לְאַבַּיֵּי וְהָא אֲמַרֵי אִינְשֵׁי אִתְּתָךְ גּוּצָא גְחִין וְתִלְחוֹשׁ לָהּ. לֹא קַשְׁיָא הָא בְּמִילֵי דְעָלְמָא וְהָא בְּמִילֵי דְבֵיתָא. לִישָׁנָא אַחֲרִינָא הָא בְּמִילֵי דִשְׁמַיָּא וְהָא בְּמִילֵי דְעָלְמָא. אָמַר רַב חַסְדָּא כָּל הַשְּׁעָרִים נִנְעָלִים חוּץ מִשַּׁעֲרֵי אוֹנָאָה שֶׁנֶּאֱמַר (עמוס ז') הִנֵּה ה' נִצָב עַל חוֹמַת אֲנָךְ וּבְיָדוֹ אֲנָךְ. אָמַר רִבִּי אֶלְעָזָר הַכֹּל נִפְרָע בִּידֵי שָׁלִיחַ חוּץ מֵאוֹנָאָה שֶׁנֶּאֱמַר וּבְיָדוֹ אֲנָךְ. אָמַר רַבִּי אַבָּהוּ שְׁלשָׁה אֵין הַפַּרְגּוּד נִנְעַל בִּפְנֵיהֶם אוֹנָאָה וְגֶזֶל וַעֲבוֹדָה זָרָה. אוֹנָאָה דִּכְתִיב וּבְיָדוֹ אֲנָךְ. גֶּזֶל דִּכְתִיב (ירמי' ו') חָמָס וָשׁוֹד יִשָּׁמַע בָּהּ עַל פָּנַי תָּמִיד. עֲבוֹדָה זָרָה דִּכְתִיב (ישעי' ס''ה) הָעָם הַמַּכְעִיסִים אוֹתִי עַל פָּנַי תָּמִיד. וְאָמַר רִבִּי חֲלָבוֹ. לְעוֹלָם יְהֵא אָדָם זָהִיר בִּכְבוֹד אִשְׁתּוֹ שֶׁאֵין הַבְּרָכָה מְצוּיָה בְּתוֹךְ בֵּיתוֹ שֶׁל אָדָם אֶלָּא בִּשְׁבִיל אִשְׁתּוֹ שֶׁנֶּאֱמַר (בראשית י''ב) וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ. וְהַיְינוּ דְאָמַר לְהוּ רָבָא לִבְנֵי מְחוּזָא אוֹקִירוּ לִנְשַׁיְיכוּ כִּי הֵיכִי דְתִתְעַתְּרוּ:
And Mar Zutra bar Toviyya says that Rav says; and some say Rav Ḥana bar Bizna says that Rabbi Shimon Ḥasida says; and some say Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: It is more comfortable for a person to cast himself into a fiery furnace, than to humiliate another in public to avoid being cast into the furnace. From where do we derive this? From Tamar, daughter-in-law of Judah. When she was taken out to be burned, she did not reveal that she was pregnant with Judah’s child. Rather, she left the decision to him, to avoid humiliating him in public, as it is written: “And Judah said: Bring her forth, and let her be burnt. When she was brought forth, she sent to her father-in-law, saying: I am pregnant by the man to whom these belong. And she said: Examine these, whose are these, the signet, and the cords, and the staff?” (Genesis 38:24–25).
§ Rav Ḥinnana, son of Rav Idi, says: What is the meaning of that which is written: “And you shall not mistreat each man his colleague [amito]” (Leviticus 25:17)? The word amito is interpreted as a contraction of im ito, meaning: One who is with him. With one who is with you in observance of Torah and mitzvot, you shall not mistreat him. Rav says: A person must always be careful about mistreatment of his wife. Since her tear is easily elicited, punishment for her mistreatment is immediate.
Rabbi Elazar says: Since the day the Temple was destroyed the gates of prayer were locked, and prayer is not accepted as it once was, as it is stated in lament of the Temple’s destruction: “Though I plead and call out, He shuts out my prayer” (Lamentations 3:8). Yet, despite the fact that the gates of prayer were locked with the destruction of the Temple, the gates of tears were not locked, and one who cries before God may rest assured that his prayers will be answered, as it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears” (Psalms 39:13).
And Rav says: Nevertheless, anyone who follows the counsel of his wife descends into Gehenna, as it is stated: “But there was none like Ahab, who did give himself over to do that which was evil in the sight of the Lord, whom Jezebel his wife incited” (I Kings 21:25). Rav Pappa said to Abaye: But don’t people say a popular proverb: If your wife is short, stoop and whisper to her and consult with her? The Gemara answers: This is not difficult, as this statement of Rav instructs that one not follow her counsel in general matters; and that proverb instructs that one follow her counsel in household matters. The Gemara presents another version of this distinction: This statement of Rav maintains that one should not follow her counsel in divine matters; and that proverb maintains that one should follow her counsel in general matters.
Rav Ḥisda says: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment, as it is stated: “And behold, the Lord stood upon a wall built with a plumb line, and a plumb line in His hand” (Amos 7:7). God stands with the scales of justice in His hand to determine if one has been subjected to injustice. Rabbi Elazar says: In response to all transgressions, God punishes the perpetrator by means of an agent, except for mistreatment [ona’a], as it is stated: “And a plumb line [anakh] in His hand.” The term for mistreatment and the term for plumb line are spelled in a similar manner, indicating that God Himself inflicts retribution.
Rabbi Abbahu says: There are three sins before whose transgressors the curtain [hapargod] between the world and the Divine Presence is not locked; their sins reach the Divine Presence. They are: Verbal mistreatment, robbery, and idol worship. Mistreatment, as it is stated: “And a plumb line in His hand”; robbery, as it is stated: “Violence and robbery are heard in her, they are before Me continually” (Jeremiah 6:7); idol worship, as it is stated: “A people that angers Me before Me continually; that sacrifice in gardens, and burn incense upon bricks” (Isaiah 65:3).
Apropos the topic of how man should approach his household, Rav Yehuda says: A person must always be careful about ensuring that there is grain inside his house, as discord is found in a person’s house only over matters of grain, as it is stated: “He makes your borders peace; He gives you plenty with the finest wheat” (Psalms 147:14). If there is the finest wheat in your house, there will be peace there. Rav Pappa said: This is in accordance with the adage that people say: When the barley is emptied from the jug, quarrel knocks and enters the house.
And Rav Ḥinnana bar Pappa says: A person must always be careful about ensuring that there is grain inside his house, as the Jewish people were characterized as poor only over matters of grain, as it is stated: “And it was, if Israel sowed, and Midian and the children of the east ascended” (Judges 6:3); and it is written: “And they encamped against them and they destroyed the crops of the land” (Judges 6:4); and it is further written: “And Israel was greatly impoverished due to Midian” (Judges 6:6).
And Rabbi Ḥelbo says: A person must always be careful about sustaining the honor of his wife, as blessing is found in a person’s house only because of his wife, as it is stated in allusion to this: “And he dealt well with Abram for her sake, and he had sheep and oxen” (Genesis 12:16). And that is what Rava said to the residents of Meḥoza, where he lived: Honor your wives, so that you will become rich.
זוהר
וְהָיָה לְאוֹת עַל יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ וְגוֹמֵר. פִּקּוּדָא דָא פִּקּוּדָא דְאִקְרֵי בְּגוֹוָנָא אַחֲרָא דְּלָא אִקְרֵי מִצְוָה אֶלָּא קְדוּשָׁה וְאִלֵּין אִינוּן תְּפִילִין. תְּפִלָּה שֶׁל יַד וּתְפִלָּה שֶׁל רֹאשׁ. תִּקּוּנָא פְאֶרָא שַׁפִּירוּ דְּגוֹוָנִין עִלָּאִין. וְעַל דָּא אִקְרוּן טוֹטָפֹת כְּמָה דְאַתְּ אָמֵר (ישעיה מ''ט) יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר. וּכְתִיב (הושע י''א) כִּי נַעַר יִשְׂרָאֵל וָאוֹהֲבֵהוּ יִשְׂרָאֵל זוּטָא שְׁמַע יִשְׂרָאֵל יִשְׂרָאֵל סָבָא שַׁפִּירוּ דְגוֹוָנִין עֵילָא וְתַתָּא. יוֹסֵף סַלִּיק וְאִתְעֲטָר בִּתְרֵין גּוֹוָנִין (נ''א דַּרְגִּין) בְּקַדְמֵיתָא נַעַ''ר וּבְסוֹפָא צַדִּי''ק כַּמָּה יָאָן בֵּיהּ גּוֹוָנִין לְמֶחֱזֵי וְרָזָא דָא (בראשית ט''ל) וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה שַׁפִּירָא בִּתְרֵין סִתְרִין בִּתְרֵין דַּרְגִּין בִּתְרֵין גוֹוָנִין עֵילָא וְתַתָּא כְּתִיב (דברים ו') וְעָשִׂיתָ הַיָּשָׁר וְהַטוֹב. הַיָּשָׁר דָּא תְפִלָּה שֶׁל יָד לְאַמְשְׁכָא לֵיה בִּתְפִלִּין שֶׁל רֹאשׁ לְאִתְיַיחֲדָא כַחֲדָא וּתְפִלָּה שֶׁל יַד אַקְדִים לְשֶׁל רֹאשׁ וְאִצְטְרִיךְ דְּלָא יְהֵא פִרוּדָא בֵינַיְיהוּ כְּלַל. מָאן דְּמִתְעֲטֵר בִּתְפִלִּין קָאִים בְרָזָא דְגוֹוָנָא עִלָּאָה וְקָאִים בְּאִינּוּן תְּרֵין רָזִין דְּקָאַמְרָן כְּיוֹסֵף דְּאִקְרֵי נַעַר וְאִקְרֵי צַדִּיק בְּרָזָא דְעֶבֶד נֶאֱמָן וּבְרָזָא דְבֵן יְחִידָאי. וְאִלֵּין תְּפִלָּה שֶׁל יָד וּתְפִלָּה שֶׁל רֹאשׁ. וְאִינוּן כְלָלָא חָדָא בְּלֹא פִרוּדָא אַרְבַּע פָּרָשְׁיָין דִּתְפִלִּין בְּאַרְבָּעָה בָּתִּים בְּאִינוּן תְּפִלִּין שֶׁל רֹאשׁ. וּכְמָה דְאִינוּן אַרְבָּעָה פָּרָשְׁיָין בְּאִינוּן תְּפִילִּין שֶׁל רֹאשׁ אוּף הֲכִי כֻלְּהוּ בִּתְפִלִּין שֶׁל יָד בְּבַיִת אֶחָד דְּהָא בִתְפִלָּה שֶׁל יָד לֵית לָהּ מִגַּרְמָהּ כְּלוּם אֶלָּא מַה דְנַקְטָא מִלְּעֵילָא וְרָזָא דָא (קהלת א') כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם. וּמִגוֹ דְנַקְטָא לוֹן מִלְּעֵילָא אִקְרֵי תְפִלָּה וְאִתְקַדְּשַׁת בִּקְדוּשַׁתְהוֹן וְכֹלָּא אִקְרֵי קְדוּשָׁה וְאִקְרֵי תְפִלָּה. וּכְדֵין אִקְרֵי מַלְכוּת שָׁמַיִם שְׁלֵימָה:
וְהָיָה לְאוֹת וְגוֹ': וּלְטוֹטָפוֹת וְגוֹ': מִצְוָה זוֹ הִיא מִצְוָה הַנִּקְרֵאת בְּאוֹפֶן אַחֵר, שֶׁאֵינָהּ נִקְרֵאת מִצְוָה אֶלָּא קְדֻשָּׁה. וְאֵלּוּ הֵם תְּפִלִּין, תְּפִלָּה שֶׁל יָד וּתְפִלָּה שֶׁל רֹאשׁ. שֶׁהֵם תִּקּוּן פְּאֵר וְיֹפִי שֶׁל הַמַּרְאוֹת הָעֶלְיוֹנוֹת. וְעַל כֵּן נִקְרָאִים, טוֹטָפוֹת, כְּדִכְתִיב יִשְׂרָאֵל אֲשֶׁר בְּךְ אֶתְפָּאֵר. וְכָתוּב, כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ. הוּא יִשְׂרָאֵל זוּטָא. וְכָתוּב שְׁמַע יִשְׂרָאֵל, הוּא יִשְׂרָאֵל סָבָא, שֶׁהוּא יֹפִי שֶׁל הַמַּרְאוֹת, לְמַעְלָה וּלְמַטָּה יוֹסֵף עוֹלֶה לְמַעְלָה וּמִתְעַטֵּר שָׁם, וּמִטֶּרֶם שֶׁעָלָה לַבִּינָה נִקְרָא נַעַר, וּבַסּוֹף נִקְרָא צַדִּיק. כַּמָּה יָפוֹת בּוֹ הַמַּרְאוֹת לִרְאוֹת. וְזֶה סוֹד, וַיְהִי יוֹסֵף יְפֵה תוֹאַר וִיפֵה מַרְאֶה. הוּא יָפֶה, בִּשְׁנֵי צְדָדִים, בִּשְׁתֵּי מַדְרֵגוֹת, בִּשְׁתֵּי מַרְאוֹת, שֶׁהֵן לָבָן וְאָדוֹם. לְמַעְלָה וּלְמַטָּה. כְּתִיב, וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב: הַיָּשָׁר, הוּא תְּפִלָּה שֶׁל יָד, לְהַמְּשִׁיךְ לָהּ בִּתְפִלָּה שֶׁל רֹאשׁ, שֶׁיִּתְיַחֲדוּ כְּאֶחָד. וּתְפִלָּה שֶׁל יָד מַקְדִּימִים לְהַנִּיחָהּ לִתְפִלִּין שֶׁל רֹאשׁ. וְצָרִיךְ שֶׁלֹּא יִהְיֶה פֵּרוּד בֵּינֵיהֶם כְּלָל. מִי שֶׁמִּתְעַטֵּר בִּתְפִלִּין, עוֹמֵד בַּסּוֹד כְּעֵין הָעֶלְיוֹן, שֶׁהוּא עוֹמֵד בִּשְׁנֵי סוֹדוֹת הָאֵלּוּ שֶׁאָמַרְנוּ בְּיוֹסֵף, שֶׁנִּקְרָא נַעַר וְנִקְרָא צַדִּיק, דְּהַיְנוּ בְּסוֹד עֶבֶד נֶאֱמָן, וּבַסּוֹד בֵּן יָחִיד, וְאֵלּוּ הֵם, תְּפִלָּה שֶׁל יָד וּתְפִלָּה שֶׁל רֹאשׁ וּשְׁנֵיהֶם הֵם כָּלוּל אֶחָד. אַרְבַּע פָּרָשִׁיּוֹת שֶׁבַּתְּפִלִּין הֵם בְּאַרְבַּע בָּתִים בִּתְפִלָּה שֶׁל רֹאשׁ, וּכְמוֹ שֶׁהֵם אַרְבַּע בָּתִים בִּתְפִלָּה שֶׁל רֹאשׁ, כֵּן הֵם כֻּלָּם בִּתְפִלָּה שֶׁל יָד בְּבַיִת אֶחָד. כִּי בִּתְפִלָּה שֶׁל יָד, שֶׁהִיא הַמַּלְכוּת, אֵין לָהּ מֵעַצְמָהּ כְּלוּם, אֶלָּא מַה שֶּׁמְּקַבֶּלֶת מִלְּמַעְלָה, וְזֶה סוֹד כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וּמִשּׁוּם שֶׁמְּקַבְּלָתָם מִלְּמַעְלָה הִיא נִקְרֵאת תְּפִלָּה, וּמִתְקַדֶּשֶׁת מִקְּדֻשָּׁתָם וְנִקְרֵאת קְדֻשָּׁה, וְנִקְרָא תְּפִלָּה, וְאָז נִקְרֵאת הַמַּלְכוּת מַלְכוּת שָׁמַיִם הַשְּׁלֵמָה.
הלכה פסוקה
א. אָסוּר לְאָדָם שֶׁיִּתְקַשֶּׁה עַצְמוֹ לָדַעַת אוֹ יָבִיא עַצְמוֹ לִידֵי הִרְהוּר אֶלָּא אִם יָבוֹא לוֹ הִרְהוּר יַסִּיעַ לִבּוֹ מִדִּבְרֵי הֲבָאי לְדִבְרֵי תוֹרָה שֶׁהִיא אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן לְפִיכָךְ אָסוּר לְאָדָם לִישָׁן עַל עָרְפּוֹ וּפָנָיו לְמַעְלָה עַד שֶׁיַּטֶּה מְעַט כְּדֵי שֶׁלֹּא יָבֹא לִידֵי קִשּׁוּי:
ב. וְלֹא יִסְתַּכֵּל בִּבְהֵמָה וּבְחַיָה וְעוֹף בְּשָׁעָה שֶׁמִּזְדַּקְּקִין זָכָר לַנְּקֵבָה וּמֻתָּר לְמַרְבִּיעֵי בְּהֵמָה לְהַכְנִיס כְּמִכְחוֹל בִּשְׁפוֹפֶרֶת מִפְּנֵי שֶׁהֵן עוֹסְקִין בִּמְלַאכְתָּן לֹא יָבֹאוּ לִידֵי הִרְהוּר:
מוסר
מלוקט
אוֹי וַאֲבוֹי לְמַשְׁחִית זַרְעוֹ בֵּין בְּמֵזִיד בֵּין שֶׁבָּא מַחֲמַת הִרְהוּרָיו הָרָעִים. כִּי מִלְּבַד תּוֹקֶף הֶעָוֹן. הִנֵּה ה' אֱלֹהִים לֹא עָשָׂה לַמַּזִּיקִים גּוּף כִּי אִם רוּחוֹת וְעַל יְדֵי הַחוֹטֵא הַזֶּה נַעֲשֶׂה לָהֶם גּוּף וְנִבְרָאִים מַזִּיקִין וְהֵם תּוֹבְעִים דִּין לַעֲשׂוֹת בּוֹ נְקָמָה בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא וְהֵם סוֹבְבִים אוֹתוֹ וְכָל הַמִּכְשׁוֹלִים וְהַצָרוֹת הַבָּאוֹת לְאָדָם הוּא עַל יָדָם מִלְּבַד הָעוֹנְשִׁים הַקָּשִׁים וּמָרִים הַמְּזֻמָּנִים וּמְעֻתָּדִים לוֹ בְּצֵאתוֹ מֵהָעוֹלָם הַזֶּה וְכַמָּה שָׁנִים נִמְסָר בְּיַד מַלְאֲכֵי חַבָּלָה לַעֲשׂוֹת בּוֹ נְקָמָה קוֹדֶם שֶׁיֵּלֵךְ לְגֵיהִנָּם. לָכֵן בְּעוֹד נַפְשׁוֹ בּוֹ יְמַהֵר לָשׁוּב וּבְמִסְתָּרִים תִּבְכֶה נַפְשׁוֹ. וְהוּא רַחוּם יְכַפֵּר עָוֹן: