תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
כא (כב) וְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים׃
וַאֲרֵי יִנְצוּן גֻבְרִין וְיִמְחוּן אִתְּתָא מַעַדְיָא וְיִפְּקוּן וַלְדָהָא וְלָא יְהֵי מוֹתָא אִתְגְבָאָה יִתְגְבֵי כְּמָא דִי יְשַׁוִי עֲלוֹהִי בַּעֲלַהּ דְאִתְּתָא וְיִתֵּן עַל מֵימַר דַיָנַיָא:
(כג) וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃
וְאִם מוֹתָא יְהֵא וְתִתֵּן נַפְשָׁא חֳלָף נַפְשָׁא:
(כד) עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל׃
עֵינָא חֳלָף עֵינָא שִׁנָא חֳלָף שִׁנָא יְדָא חֳלָף יְדָא רַגְלָא חֳלָף רַגְלָא:
(כה) כְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה׃ {ס}
כְּוָאָה חֳלָף כְּוָאָה פִּדְעָא חֳלָף פִּדְעָא מַשְׁקוֹפֵי חֳלָף מַשְׁקוֹפֵי:
(כו) וְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ אֽוֹ־אֶת־עֵ֥ין אֲמָת֖וֹ וְשִֽׁחֲתָ֑הּ לַֽחׇפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ׃
וַאֲרֵי יִמְחֵי גְבַר יָת עֵינָא דְעַבְדֵהּ אוֹ יָת עֵינָא דְאַמְתֵהּ וִיחַבְּלִנַהּ לְבַר חוֹרִין יִפְטְרִנֵהּ חֳלָף עֵינֵהּ:
21 (22) If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no further harm ensue: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine.
(23) But if any harm ensue, then thou shalt give life for life.
(24) Eye for eye, tooth for tooth, hand for hand, foot for foot,
(25) burning for burning, wound for wound, bruise for bruise.
(26) And if a man smite the eye of his servant, or the eye of his maid, and destroy it; he shall let him go free for his eye’s sake.
נביאים
לה (ז) וּבַ֣יִת לֹֽא־תִבְנ֗וּ וְזֶ֤רַע לֹֽא־תִזְרָ֙עוּ֙ וְכֶ֣רֶם לֹֽא־תִטָּ֔עוּ וְלֹ֥א יִהְיֶ֖ה לָכֶ֑ם כִּ֠י בׇּאֳהָלִ֤ים תֵּֽשְׁבוּ֙ כׇּל־יְמֵיכֶ֔ם לְמַ֨עַן תִּֽחְי֜וּ יָמִ֤ים רַבִּים֙ עַל־פְּנֵ֣י הָאֲדָמָ֔ה אֲשֶׁ֥ר אַתֶּ֖ם גָּרִ֥ים שָֽׁם׃
וּבֵיתָא לָא תִבְנוּן וְזַרְעָא לָא תִזְרְעוּן וְכַרְמַיָא לָא תִצְבוּן וְלָא יְהֵי לְכוֹן אֲרֵי בְמַשְׁכְּנִין תֵּיתְבוּן כָּל יוֹמֵיכוֹן בְּדִיל דְתִתְקַיְמוּן יוֹמִין סַגִיאִין עַל אַפֵּי אַרְעָא דְאַתּוּן דַיְרִין תַּמָן:
(ח) וַנִּשְׁמַ֗ע בְּק֨וֹל יְהוֹנָדָ֤ב בֶּן־רֵכָב֙ אָבִ֔ינוּ לְכֹ֖ל אֲשֶׁ֣ר צִוָּ֑נוּ לְבִלְתִּ֤י שְׁתֽוֹת־יַ֙יִן֙ כׇּל־יָמֵ֔ינוּ אֲנַ֣חְנוּ נָשֵׁ֔ינוּ בָּנֵ֖ינוּ וּבְנֹתֵֽינוּ׃
וְקַבֵּילְנָא לְמֵימָר יוֹנָדָב בַּר רֵכָב אֲבוּנָא לְכָל דְפַקֵידְנָא בְּדִיל דְלָא לְמִשְׁתֵּי חַמְרָא כָּל יוֹמָנָא אֲנַחְנָא נְשָׁנָא בְּנָנָא וּבְנָתָנָא:
(ט) וּלְבִלְתִּ֛י בְּנ֥וֹת בָּתִּ֖ים לְשִׁבְתֵּ֑נוּ וְכֶ֧רֶם וְשָׂדֶ֛ה וָזֶ֖רַע לֹ֥א יִֽהְיֶה־לָּֽנוּ׃
וּבְדִיל דְלָא לְמִבְנֵי בָתִּין לְמִתְבְּנָא וְכַרְמִין וְחַקְלִין וְזַרְעִין לָא יְהֵא לָנָא:
(י) וַנֵּ֖שֶׁב בׇּאֳהָלִ֑ים וַנִּשְׁמַ֣ע וַנַּ֔עַשׂ כְּכֹ֥ל אֲשֶׁר־צִוָּ֖נוּ יוֹנָדָ֥ב אָבִֽינוּ׃
וִיתֵיבְנָא בְּמַשְׁכְּנִין וְקַבֵּילְנָא וַעֲבַדְנָא כְּכֹל דְפַקֵידְנָא יוֹנָדָב אֲבוּנָא:
(יא) וַיְהִ֗י בַּעֲל֨וֹת נְבוּכַדְרֶאצַּ֥ר מֶֽלֶךְ־בָּבֶל֮ אֶל־הָאָ֒רֶץ֒ וַנֹּ֗אמֶר בֹּ֚אוּ וְנָב֣וֹא יְרוּשָׁלַ֔͏ִם מִפְּנֵי֙ חֵ֣יל הַכַּשְׂדִּ֔ים וּמִפְּנֵ֖י חֵ֣יל אֲרָ֑ם וַנֵּ֖שֶׁב בִּירוּשָׁלָֽ͏ִם׃ {פ}
וַהֲוָה כַּד סָלֵיק נְבוּכַדְרֶאצַר מַלְכָּא דְבָבֶל עַל אַרְעָא וַאֲמַרְנָא אֲתוֹ וְנֵיעוּל לִירוּשְׁלֵם מִן קֳדָם מַשִׁרְיַת כַּסְדָאֵי וּמִן קֳדָם מַשִׁרְיַת אֲרָם וִיתֵיבְנָא בִּירוּשְׁלֵם:
35 (7) Neither shall you build a house, nor sow seed, nor plant a vineyard, nor have one: but all your days you shall dwell in tents; that you may live many days in the land where you sojourn.
(8) And we have obeyed the voice of Yonadav the son of Rekhav our father in all that he charged us, to drink no wine all our days, we, our wives, our sons, and our daughters;
(9) nor to build houses for us to dwell in; neither have we vineyard, nor field, nor seed:
(10) but we have dwelt in tents, and have obeyed, and done according to all that Yonadav our father commanded us.
(11) But it came to pass, when Nevukhadreżżar king of Bavel came up into the land that we said, Come, and let us go to Yerushalayim for fear of the army of the Kasdim, and for fear of the army of Aram: so we dwell at Yerushalayim.
כתובים
טז (כד) צוּף־דְּ֭בַשׁ אִמְרֵי־נֹ֑עַם מָת֥וֹק לַ֝נֶּ֗פֶשׁ וּמַרְפֵּ֥א לָעָֽצֶם׃
כַּבְרִיתָא דְדוּבְשָׁא מַאֲמָרָא דְבוּסְמָא חַלְיוּתָא דְנַפְשָׁא וְאַסוּתָא לְגַרְמֵי:
(כה) יֵ֤שׁ דֶּ֣רֶךְ יָ֭שָׁר לִפְנֵי־אִ֑ישׁ וְ֝אַחֲרִיתָ֗הּ דַּרְכֵי־מָֽוֶת׃
אִית אָרְחָא דְמִתְחַזְיָא בְעַנְיֵי בְנֵי נְשָׁא דִתְרִיצָא הִיא וְסוֹפָה אָרְחָתָא דְמוֹתָא אִנוּן:
(כו) נֶ֣פֶשׁ עָ֭מֵל עָ֣מְלָה לּ֑וֹ כִּֽי־אָכַ֖ף עָלָ֣יו פִּֽיהוּ׃
נְפַשׁ דְלָעַיָא לְעוּתָה תְסוֹבֵר דְמִן פּוּמָא אָתִי לָהּ כֵּיפָא:
(כז) אִ֣ישׁ בְּ֭לִיַּעַל כֹּרֶ֣ה רָעָ֑ה וְעַל־[שְׂ֝פָת֗וֹ] (שפתיו) כְּאֵ֣שׁ צָרָֽבֶת׃
גַבְרָא טָלוֹמָא חָפַר בִּישְׁתָּא וּבְשִׂפְוָתֵיהּ נוּרָא יָהֲבָא זְלִיקֵי:
(כח) אִ֣ישׁ תַּ֭הְפֻּכוֹת יְשַׁלַּ֣ח מָד֑וֹן וְ֝נִרְגָּ֗ן מַפְרִ֥יד אַלּֽוּף׃
גַבְרָא מְהַפְּכָנָא יְגָרֵי תִגְרֵי וְחַרְתָּנָא מַעֲרִיק רָחֲמֵיהּ:
16 (24) Pleasant words are like a honeycomb, sweet to the soul, and health to the bones.
(25) There is a way which seems right to a man, but its end are the ways of death.
(26) The hunger of the labourer labours for him; for his mouth presses upon him.
(27) An ungodly man digs up evil: and in his lips there is a kind of burning fire.
(28) A perverse man sows strife: and a whisperer separates close friends.
משנה
א. הַתְּכֵלֶת אֵינָהּ מְעַכֶּבֶת אֶת הַלָּבָן, וְהַלָּבָן אֵינוֹ מְעַכֵּב אֶת הַתְּכֵלֶת. תְּפִלָּה שֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ, וְשֶׁל ראשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד. הַסֹּלֶת וְהַשֶּׁמֶן אֵינָם מְעַכְּבִין אֶת הַיַּיִן, וְלֹא הַיַּיִן מְעַכְּבָן. הַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן אֵינָן מְעַכְּבוֹת זוֹ אֶת זוֹ:
ב. הַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין זֶה אֶת זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הָיוּ לָהֶם פָּרִים מְרֻבִּים וְלֹא הָיוּ לָהֶם נְסָכִים, יָבִיאוּ פַר אֶחָד וּנְסָכָיו, וְלֹא יִקְרְבוּ כֻלָּן בְּלֹא נְסָכִין:
ג. הַפָּר וְהָאֵילִים וְהַכְּבָשִׂים וְהַשָּׂעִיר אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, וְלֹא הַלֶּחֶם מְעַכְּבָן. הַלֶּחֶם מְעַכֵּב אֶת הַכְּבָשִׂים, וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר שִׁמְעוֹן בֶּן נַנָּס, לֹא כִי, אֶלָּא הַכְּבָשִׂים מְעַכְּבִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְעַכֵּב אֶת הַכְּבָשִׂים, שֶׁכֵּן מָצִינוּ, כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, קָרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, אַף כָּאן יִקְרְבוּ כְבָשִׂים בְּלֹא לָחֶם. אָמַר רַבִּי שִׁמְעוֹן, הֲלָכָה כְּדִבְרֵי בֶן נַנָּס, אֲבָל אֵין הַטַּעַם כִּדְבָרָיו, שֶׁכָּל הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים, קָרַב בַּמִּדְבָּר. וְכָל הָאָמוּר בְּתוֹרַת כֹּהֲנִים, לֹא קָרַב בַּמִּדְבָּר. מִשֶּׁבָּאוּ לָאָרֶץ, קָרְבוּ אֵלּוּ וָאֵלּוּ. וּמִפְּנֵי מָה אֲנִי אוֹמֵר יִקְרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, שֶׁהַכְּבָשִׂים מַתִּירִין אֶת עַצְמָן בְּלֹא לֶחֶם. לֶחֶם בְּלֹא כְבָשִׂים, אֵין לִי מִי יַתִּירֶנּוּ:
ד. הַתְּמִידִין אֵינָן מְעַכְּבִין אֶת הַמּוּסָפִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין אֶת הַתְּמִידִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין זֶה אֶת זֶה. לֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, יַקְרִיבוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, אֵימָתַי, בִּזְמַן שֶׁהָיוּ אֲנוּסִין אוֹ שׁוֹגְגִין. אֲבָל אִם הָיוּ מְזִידִין וְלֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, לֹא יַקְרִיבוּ בֵּין הָעַרְבָּיִם. לֹא הִקְטִירוּ קְטֹרֶת בַּבֹּקֶר, יַקְטִירוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, וְכֻלָּהּ הָיְתָה קְרֵבָה בֵּין הָעַרְבָּיִם, שֶׁאֵין מְחַנְּכִין אֶת מִזְבַּח הַזָּהָב אֶלָּא בִקְטֹרֶת הַסַּמִּים, וְלֹא מִזְבַּח הָעוֹלָה אֶלָּא בְתָמִיד שֶׁל שַׁחַר, וְלֹא אֶת הַשֻּׁלְחָן אֶלָּא בְלֶחֶם הַפָּנִים בְּשַׁבָּת, וְלֹא אֶת הַמְּנוֹרָה אֶלָּא בְשִׁבְעָה נֵרוֹתֶיהָ בֵּין הָעַרְבָּיִם:
ה. חֲבִתֵּי כֹהֵן גָּדוֹל, לֹא הָיוּ בָאוֹת חֲצָיִים, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה בַבֹּקֶר, וּמֶחֱצָה בֵין הָעַרְבָּיִם. וְכֹהֵן שֶׁהִקְרִיב מֶחֱצָה בְּשַׁחֲרִית וּמֵת וּמִנּוּ כֹהֵן אַחֵר תַּחְתָּיו, לֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ, וְלֹא חֲצִי עֶשְׂרוֹנוֹ שֶׁל רִאשׁוֹן, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה, וּמֶחֱצָה אָבֵד. נִמְצְאוּ שְׁנֵי חֲצָיִים קְרֵבִין, וּשְׁנֵי חֲצָיִים אוֹבְדִין. לֹא מִנּוּ כֹהֵן אַחֵר, מִשֶּׁל מִי הָיְתָה קְרֵבָה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשֶּׁל צִבּוּר. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁל יוֹרְשִׁים. וּשְׁלֵמָה הָיְתָה קְרֵבָה:
1. The absence of the sky-blue [tekhelet] strings does not prevent fulfillment of the mitzva of ritual fringes with the white strings, and the absence of white strings does not prevent fulfillment of the mitzva with the sky-blue strings. If one has only one, he wears it without the other. Absence of the phylacteries of the arm does not prevent fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. If one has only one, he dons it without the other. The mishna returns to discussing the halakhot of meal offerings, which are the central theme of this tractate. The absence of the fine flour and the oil for the meal offering accompanying burnt offerings and peace offerings does not prevent libation of the wine, and the absence of the wine for libation does not prevent sacrifice of the flour and the oil. Failure to perform some of the placements of blood on the external altar does not prevent fulfillment of the mitzva with the other placements, as even if the priest performed only one placement of blood, the offering effects atonement after the fact.
2. Failure to sacrifice one of the bulls, the rams, the sheep, or the goats of the additional offerings brought on Festivals does not prevent the sacrifice of the others. Rabbi Shimon says: If the Temple treasurers had sufficient funds for the numerous bulls that are required to be sacrificed on that day but they did not also have sufficient funds for the accompanying libations, they should rather bring one bull and its libations, and they should not sacrifice all of them without libations.
3. On Shavuot there is an obligation to sacrifice burnt offerings, a sin offering, and peace offerings together with the offering of the two loaves. The burnt offerings consists of a bull, two rams, and seven sheep. A goat is brought for the sin offering. Two sheep are brought as peace offerings and waved together with the two loaves. Failure to sacrifice the bull, the rams, and the sheep, which are all brought as burnt offerings, and the goat that is brought as a sin offering, does not prevent the bringing of the two loaves, and they are sacrificed nevertheless. Failure to bring the two loaves does not prevent sacrifice of the accompanying animal offerings. Failure to bring the two loaves prevents sacrifice of the accompanying peace offering of two sheep, but failure to sacrifice the two sheep does not prevent the bringing of the two loaves; this is the statement of Rabbi Akiva. Rabbi Shimon ben Nannas says: No, rather the opposite is true. Failure to sacrifice the peace offering of two sheep prevents the bringing of the two loaves, but failure to bring the two loaves does not prevent sacrifice of the accompanying peace offering of two sheep. As we found that when the Jewish people were in the wilderness for forty years after the exodus from Egypt, they sacrificed the two sheep as a peace offering on Shavuot without the two loaves, as the two loaves may be brought only from wheat grown in Eretz Yisrael after the Jewish people entered the land. Here too, whenever wheat is unavailable, they should sacrifice the two sheep without the two loaves. However, the two loaves are not sacrificed without the peace offering of two sheep. Rabbi Shimon says: The halakha is in accordance with the statement of Rabbi Shimon ben Nannas that failure to sacrifice the two sheep prevents the bringing of the two loaves but failure to bring the two loaves does not prevent sacrifice of the accompanying peace offering of two sheep, but the reason for that ruling is not in accordance with his statement. As all the offerings that must be sacrificed on Shavuot that are stated in the book of Numbers (see 28:27), i.e., two bulls, one ram, and seven sheep as additional offerings and a goat as a sin offering, were sacrificed when the Jewish people were in the wilderness. But all the offerings stated in Leviticus (see 23:18–20), i.e., the offerings accompanying the two loaves, were not sacrificed when the Jewish people were in the wilderness. Not only were the two loaves not sacrificed, but the accompanying offerings, including the peace offering of the two sheep, were also not sacrificed, because it was only when they arrived in Eretz Yisrael that these additional offerings and those offerings accompanying the two loaves were sacrificed. Neither the additional offerings of Shavuot nor the two loaves, and the offerings that accompany them, were sacrificed in the wilderness, contrary to the opinion of Rabbi Shimon ben Nannas. Rather, for what reason do I nevertheless say that the sheep should be sacrificed without the loaves, in accordance with the opinion of Rabbi Shimon ben Nannas? It is due to the fact that the sheep permit themselves, as the sprinkling of their blood and the burning of the portions consumed on the altar renders it permitted to partake of their meat. And why are the loaves not sacrificed without the sheep? It is because there is no item to permit the loaves, as the loaves are permitted only after the sheep are sacrificed.
4. Failure to sacrifice the daily offerings does not prevent sacrifice of the additional offerings, and likewise, failure to sacrifice the additional offerings does not prevent sacrifice of the daily offerings. And failure to sacrifice some of the additional offerings on a day when more than one is sacrificed, e.g., if it was both Shabbat and the New Moon, does not prevent sacrifice of the other additional offerings. If the priests did not sacrifice a lamb in the morning as the daily offering, nevertheless, they should sacrifice a lamb in the afternoon as the daily offering, as failure to sacrifice one daily offering does not prevent sacrifice of the other. In all of these cases, if they failed to sacrifice one offering, they should still sacrifice the other. Rabbi Shimon said: When does this halakha apply? It applies at a time when the failure to sacrifice the daily morning offering was because they were prevented from sacrificing it due to circumstances beyond their control or they failed to sacrifice it unwittingly. But if the priests acted intentionally and did not sacrifice a lamb in the morning as the daily offering, they should not sacrifice a lamb in the afternoon as the daily offering. Incense was burned twice a day, half a measure in the morning and half a measure in the afternoon. If they did not burn the half-measure of incense in the morning, they should burn the half-measure in the afternoon. Rabbi Shimon said: And in such a case, the entire measure was sacrificed in the afternoon. The reason for the difference between the daily offerings and the incense is that the daily service on a new golden altar is initiated only with the burning of the incense of the spices in the afternoon, at which time they would burn a full measure. And the daily service on a new altar of the burnt offering, on which the daily offerings were sacrificed, is initiated only with the daily morning offering. And use of a new Table was initiated only with the arrangement of the shewbread on Shabbat, and use of a new Candelabrum was initiated only with the kindling of its seven lamps in the afternoon.
5. The twelve loaves of matza prepared from a tenth of an ephah of flour of the griddle-cake offering of the High Priest did not come from the house of the High Priest in halves. Rather, the High Priest brings from his house a complete tenth of an ephah of flour (see Leviticus 6:13) and divides it in half, and he sacrifices half in the morning and half in the afternoon. In the case of a High Priest who brings and sacrifices half in the morning and dies, and they appointed another High Priest in his stead, the replacement High Priest should neither bring half of a tenth of an ephah of flour from his house nor sacrifice the remaining half of the tenth of an ephah of his predecessor. Rather, he brings from his house an entire tenth of an ephah and divides it in half, sacrifices half, and the other half is not sacrificed and is lost. Consequently, two halves of a tenth of an ephah are sacrificed, one-half of what was brought by each priest, and the other two halves are lost. If they did not appoint another High Priest in his stead, from whose property was the griddle-cake offering brought and sacrificed? Rabbi Shimon says: It is brought and sacrificed from the property of the community. Rabbi Yehuda says: It is brought and sacrificed from the property of the heirs of the High Priest. And for the duration of the period until a new High Priest was appointed, the griddle-cake offering was sacrificed as a complete tenth of an ephah of fine flour.
גמרא
תָּנוּ רַבָּנָן הַכֹּל חַיָּיבִין בְּצִיצִית כֹּהֲנִים לְוִיִּים וְיִשְׂרְאֵלִים גֵּרִים נָשִׁים וָעֲבָדִים. רִבִּי שִׁמְעוֹן פּוֹטֵר בְּנָשִׁים מִפְּנֵי שֶׁמִּצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא הוּא וְכָל מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא נָשִׁים פְּטוּרוֹת. אָמַר מֹר הַכֹּל חַיָּיבִין בְּצִיצִית כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים פְּשִׁיטָא דְאִי כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים פְּטִירֵי מָאן לִיחַיְיבוּ. כֹּהֲנִים אִצְטְרִיכָא לֵיהּ סַלְקָא דַעְתָּךְ אֲמֵינָא הוֹאִיל וּכְתִיב (דברים כ''ב) לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו גְּדִילִים תַּעֲשֶׂה לָךְ מָאן דְּלֹא אִשְׁתְּרֵי כִּלְאַיִם לְגַבֵּיהּ בִּלְבִישָׁה הוּא דְמִיחְיַיב בְּצִיצִית הַנֵּי כֹּהֲנִים הוֹאִיל וְאִשְׁתְּרֵי כִּלְאַיִם לְגַבַּיְיהוּ לֹא לִיחַיְיבוּ קָא מַשְׁמַע לָן נְהִי דְאִשְׁתְּרֵי בְּעִידַן עֲבוֹדָה בְּלֹא עִידַן עֲבוֹדָה לֹא אִשְׁתְּרֵי. רִבִּי שִׁמְעוֹן פּוֹטֵר בְּנָשִׁים מַאי טַעְמָא דְרִבִּי שִׁמְעוֹן דְּתַנְיָא (במדבר ט''ז) וּרְאִיתֶם אוֹתוֹ פְּרַט לִכְסוּת לַיְלָה אַתָּה אוֹמֵר פְּרַט לִכְסוּת לַיְלָה אוֹ אֵינוֹ אֶלָּא פְּרַט לִכְסוּת סוּמָא כְּשֶׁהוּא אוֹמֵר אֲשֶׁר תְּכַסֶּה בָּהּ הֲרֵי כְסוּת סוּמָא אָמוּר הָא מַה אֲנִי מְקַיֵּים וּרְאִיתֶם אוֹתוֹ פְּרַט לִכְסוּת לַיְלָה, וּמַה רָאִיתָ לְרַבּוֹת כְּסוּת סוּמָא וּלְהוֹצִיא כְסוּת לַיְלָה, מַרְבֶּה אֲנִי כְסוּת סוּמָא שֶׁיֵּשְׁנָה בִּרְאִיָּה אֵצֶל אֲחֵרִים וּמוֹצִיא אֲנִי כְסוּת לַיְלָה שֶׁאֵינָהּ בִּרְאִיָּיה אֵצֶל אֲחֵרִים. וְרַבָּנָן הָאי וּרְאִיתֶם אוֹתוֹ מָאי עַבְדֵי לֵיהּ מִבְּעֵי לְהוּ לְכִדְתַנְיָא (שם) וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם רְאֵה מִצְוָה זוּ וּזְכוֹר מִצְוָה אַחֶרֶת הַתְּלוּיָה בָּהּ וְאֵי זוּ זוּ קְרִיאַת שְׁמַע. דִּתְנַן מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּשַׁחֲרִית מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן. וְתַנְיָא אִידַךְ וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם רְאֵה מִצְוָה זוֹ וּזְכוֹר מִצְוָה אַחֶרֶת הַסְּמוּכָה לָהּ וְאֵי זוֹ זוֹ מִצְוָת כִּלְאַיִם דִּכְתִיב לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו גְּדִילִים תַּעֲשֶׂה לָּךְ. תַּנְיָא אִידַךְ וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת יְיָ כֵּיוָן שֶׁנִּתְחַיָּב אָדָם בְּמִצְוָה זוּ נִתְחַיַּיב בְּכָל הַמִּצְוֹת כֻּלָּן:
§ The Sages taught in a baraita: Everyone is obligated in the mitzva of ritual fringes, including priests, Levites, Israelites, converts, women, and Canaanite slaves. Rabbi Shimon deems women exempt, because the mitzva of ritual fringes is a positive, time-bound mitzva, and women are exempt from every positive, time-bound mitzva.
The Gemara analyzes the baraita. The Master said in the baraita: Everyone is obligated in the mitzva of ritual fringes, including priests, Levites, and Israelites. The Gemara asks: Isn’t that obvious? As, if priests, Levites, and Israelites were exempt from the mitzva, who then is to be obligated?
The Gemara answers: It was necessary for the baraita to mention that priests are obligated to fulfill the mitzva, as it may enter your mind to say as follows: Since it is written: “You shall not wear diverse kinds, wool and linen together. You shall prepare yourself twisted cords upon the four corners of your covering” (Deuteronomy 22:11–12), only one who is not permitted to wear diverse kinds is obligated in the mitzva of ritual fringes. With regard to these priests, since diverse kinds are permitted for them when they perform the Temple service, as the belt of the priestly vestments contains diverse kinds, they should not be obligated in the mitzva of ritual fringes.
Therefore, the baraita teaches us that although the prohibition of diverse kinds is permitted for them at the time when they perform the Temple service, when it is not the time of the Temple service it is not permitted, and therefore priests are obligated in the mitzva of ritual fringes.
The baraita states that Rabbi Shimon deems women exempt. The Gemara asks: What is the reasoning of Rabbi Shimon? The Gemara answers: As it is taught in a baraita that with regard to ritual fringes it is stated: “And it shall be unto you for a fringe, that you may look upon it and remember all the commandments of the Lord” (Numbers 15:39). The term “that you may look” excludes a nighttime garment, as it is dark at night and it is therefore difficult to see.
The baraita continues: One may ask: Do you say that the verse serves to exclude a nighttime garment? Or is it to exclude only the garment of a blind person, who is also unable to see his ritual fringes? The tanna explains: When the verse states: “Of your covering, with which you cover yourself” (Deuteronomy 22:12), the garment of a blind person is mentioned as being included, as the verse already stated: “Of your covering,” and did not need to state: “With which you cover yourself.” If so, how do I realize the meaning of the exclusion: “That you may look upon it”? It must exclude a nighttime garment.
The Gemara asks: What did you see that led you to include the garment of a blind person from the phrase: “With which you cover yourself,” and to exclude a nighttime garment from the phrase: “That you may look upon it,” rather than including a nighttime garment in the obligation and excluding the garment of a blind person? The Gemara answers: I include the garment of a blind person, which is visible to others, even though the blind person himself cannot see it, and I exclude a nighttime garment, which is not visible even to others.
The Gemara asks: And the Rabbis who disagree with Rabbi Shimon,
what do they do with, i.e., how do they interpret, this verse: “With which you cover yourself” (Deuteronomy 22:12)? The Gemara answers that the Rabbis require it for that which is taught in a baraita: The phrase “on the four corners of your garment” (Deuteronomy 22:12) indicates that one is required to attach ritual fringes to a garment that has four corners, but not to one that has three corners.
The baraita continues: Do you say that a garment with four corners is obligated but not a garment with three corners? Or is it teaching only that a garment with four corners is obligated but not a garment that has five corners? When the verse states: “With which you cover yourself,” a garment with five corners is thereby mentioned in the verse as being obligated. Then how do I realize the meaning of: “On the four corners of your garment”? It teaches that this obligation is limited to a garment that has four corners, but not to one that has three corners.
The Gemara asks: But what did you see that led you to include a garment with five corners and to exclude a garment with three corners, rather than including a garment with three corners and excluding a garment with five corners? The Gemara answers: I include a garment with five corners, as five includes four, and I exclude a garment with three corners, as three does not include four.
The Gemara asks: And how does Rabbi Shimon derive the halakha that a five-cornered garment is required to have ritual fringes? The Gemara answers: He derives it from the seemingly extraneous word: “With which [asher] you cover yourself” (Deuteronomy 22:12). The Gemara asks: And what do the Rabbis derive from this word? The Gemara answers: They do not learn any new halakhot from the word “which [asher].”
The Gemara asks: And as for the Rabbis, what do they do with this phrase: “That you may look upon it” (Numbers 15:39), from which Rabbi Shimon derives that a nighttime garment is exempt? The Gemara answers: They require it for that which is taught in a baraita: The verse: “That you may look upon it and remember” (Numbers 15:39), teaches that one should see this mitzva of ritual fringes and remember another mitzva that is contingent on it. And which mitzva is that? It is the mitzva of the recitation of Shema. As we learned in a mishna (Berakhot 9b): From when may one recite Shema in the morning? From when one can distinguish between the sky-blue strings and the white strings of his ritual fringes.
And it is taught in another baraita: The phrase “that you may look upon it and remember” teaches that one should see this mitzva of ritual fringes and remember another mitzva that is adjacent to it in the Torah. And which mitzva is that? It is the mitzva of diverse kinds of wool and linen, as it is written: “You shall not wear diverse kinds, wool and linen together. You shall prepare yourself twisted cords” (Deuteronomy 22:11–12).
It is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord” (Numbers 15:39). This indicates that once a person is obligated in this mitzva of ritual fringes, he is obligated in all of the mitzvot. The Gemara comments: And this is in accordance with the opinion of Rabbi Shimon, who says that ritual fringes are a positive, time-bound mitzva, and women are exempt from it. Only men are obligated in all mitzvot, including positive, time-bound mitzvot, just as they are obligated in the mitzva of ritual fringes.
זוהר
תָּאנָא בְּמַה זָכוּ דָּנִיּאֵל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה דְּאִשְׁתְּזִיבוּ מֵאִינוּן נִסְיוֹנֵי אֶלָּא בְּגִין דְּלָא אִסְתַּאֲבוּ בְּמֵיכְלֵיהוֹן. אָמַר רִבִּי יְהוּדָה כְּתִיב (דניאל א') וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ אֲשֶׁר לֹא יִתְגָּאֵל בְּפַת בַּג הַמֶּלֶךְ וְגוֹמֵר. וְתָאנָא בִסְתִּימָא דְמַתְנִיתִין מֵיכְלָא דְהַהוּא רָשָׁע בִּשְׂרָא בְחַלָבָא הֲוָה וּגְבִינָה עִם בִּשְׂרָא בַּר מֵיכְלָן אַחֲרָנִין וְדָא סָלִיק לֵיהּ בְּפָתוֹרֵיהּ בְּכָל יוֹמָא. וְדָנִיֵּאל דְּאִסְתְּמַר מֵהָאי כַּד רָמוּ יָתֵיהּ לְגוּבָא דְאַרְיְיוָותָא אִשְׁתְּלִים בְּצוּלְמָא דְמָארֵיהּ (בראשית קצ''א א') וְלָא שַׁנֵי צוּלְמֵיהּ לְצוּלְמָא אַחֲרָא וְעַל דָּא דַּחֲלוּ אַרְיְיוָותָא מִנֵּיהּ וְלָא חַבְּלוּהוּ. וְהַהוּא רָשָׁע בְּשַׁעְתָּא דְמַלְכוּתָא אִתְעֲדֵי מִנֵּיהּ וְעִם חֵיוָות בְּרָא הֲוָה מָדוֹרֵיהּ אַעְדּוּ צוּלְמָא דְאַנְפּוֹי מִנֵּיהּ וּמֵהַהוּא יוֹמָא לָא אִתְחֲזֵי צוּלְמֵיהּ צוּלְמָא דְבַר נָשׁ. וְכָל בְּעִירָא דְאָתֵי אִתְחֲזֵי לֵיהּ צוּלְמָא דְזִינֵיהּ וְנוּקְבֵיהּ וַהֲווֹ אַתְיָין עֲלֵיהּ כֻלְּהוּ וּבְכַמָּה זִמְנִין הֲווֹ אַכְלִין לֵיהּ חֵיוַות בְּרָא בַּר דְּאִתְגְּזַר הָאי עוֹנְשָׁא עֲלֵיהּ בְּגִין דִּכְתִיב (חבקוק א') וְהוּא בַמְּלָכִים יִתְקַלָּס בְּגִין כַּךְ כֹּלָּא יִתְקַלְּסוּ בֵיהּ כָּל הַהוּא זִמְנָא. תָּא חֲזֵי מַה כְּתִיב וּלְמִקְצַת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב מִכָּל הַיְלָדִים הָאוֹכְלִים אֶת פַּת בַּג הַמֶּלֶךְ. נִרְאָה מַרְאֵיהֶם טוֹב דְּצוּלְמָא דְמָארֵיהוֹן לָא אַעְדִּיאוּ מִנֵּיהוֹן וּמֵאַחֲרִינֵי אַעְדִּיאוּ. מָאן גְּרִים הָאי בְּגִין דְּלָא אִתְגַּעֲלוּ בְּגִיעוּלֵי מֵיכְלֵיהוֹן. זַכָּאָה חוּלְקֵיהוֹן דְּיִשְׂרָאֵל דִּכְתִיב בְּהוּ (שמות כ''ב) וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי:
לָמַדְנוּ, בַּמֶּה זָכוּ דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, שֶׁנִּצוֹלוּ מִנִּסְיוֹנוֹת הָאֵלּוּ, אֶלָּא מִשּׁוּם שֶׁלֹּא נִטְמְאוּ בְּמַאֲכָלָם. אָמַר רַבִּי יְהוּדָה כָּתוּב, וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ אֲשֶׁר לֹא יִתְגָאֵל בְּפַת בַּג הַמֶּלֶךְ וְגוֹ', וְלָמַדְנוּ בְּסוֹד הַמִּשְׁנָה שֶׁהַמַּאֲכָל שֶׁל אוֹתוֹ רָשָׁע, הָיָה בָּשָׂר בְּחָלָב, וּגְבִינָה עִם בָּשָׂר, חוּץ מִמַּאֲכָלִים אֲחֵרִים, וְזֶה עָלָה עַל שֻׁלְחָנוֹ בְּכָל יוֹם. וְדָנִיֵּאל שֶׁנִּשְׁמָר מִזֶּה, כְּשֶׁהִשְׁלִיכוּ אוֹתוֹ לְבוֹר הָאֲרָיוֹת, הָיָה שָׁלֵם בְּצֶלֶם רִבּוֹנוֹ, וְלֹא נִשְׁתַּנֶה צַלְמוֹ לְצֶלֶם אַחֵר, וְעַל כֵּן יָרְאוּ הָאֲרָיוֹת מִמֶּנּוּ, וְלֹא חִבְּלוּ אוֹתוֹ. וְרָשָׁע הַהוּא, בְּשָׁעָה שֶׁהַמַּלְכוּת הֻסְרָה מִמֶּנּוּ, וְעִם חַיּוֹת הַשָּׂדֶה הָיָה מְגוּרוֹ, הֻסָּר צֶלֶם פָּנָיו מִמֶּנּוּ, וּמִיּוֹם הַהוּא לֹא נִרְאֶה צַלְמוֹ כְּצֶלֶם הָאָדָם, וְכָל בְּהֵמָה שֶׁבָּאָה, נִרְאֶה לָהּ שֶׁהוּא צֶלֶם שֶׁל מִינָהּ, וּנְקֵבָה שֶׁלָּהּ, וְהָיוּ כֻּלָּם בָּאִים עָלָיו. וְהַרְבֵּה פְּעָמִים הָיוּ אוֹכְלִים אוֹתוֹ חַיּוֹת הַשָּׂדֶה לוּלֵא שֶׁנִּגְזָר עָלָיו אוֹתוֹ עֹנֶשׁ, כְּמוֹ שֶׁכָּתוּב, וְהוּא בִּמְלָכִים יִתְקַלָּס. מִשּׁוּם זֶה כֻּלָּם יִתְקַלְּסוּ בּוֹ כָּל זְמָן הַהוּא. בֹּא וּרְאֵה, מַה כָּתוּב, וּלְמִקְצָת יָמִים עֲשָׂרָה נִרְאֶה מַרְאֵיהֶן טוֹב מִכָּל הַיְלָדִים הָאוֹכְלִים אֶת פַּת בַּג הַמֶּלֶךְ. נִרְאֶה מַרְאֵיהֶן טוֹב, שֶׁצֶלֶם רִבּוֹנָם לֹא הֻסָּר מֵהֶם, וּמֵאֲחֵרִים הֻסָּר. מִי גָּרַם זֶה, מִשּׁוּם שֶׁלֹּא נִגְעֲלוּ בְּגִעוּלֵי מַאֲכָלָם. אַשְׁרֵי חֶלְקָם שֶׁל יִשְׂרָאֵל, שֶׁכָּתוּב בָּהֶם, וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי.
הלכה פסוקה
א. כֵּיצַד יְדַקְדֵּק יִשְׁמוֹר שֶׁלֹּא יְרַפֶּה הֶחָזָק וְלֹא יְחַזֵּק הָרָפֶה וְלֹא יָנִיחַ הַנָּד וְלֹא יָנִיד הַנַּח. לְפִיכָךְ צָרִיךְ לִיתֵּן רֶיוַח בֵּין הַדְּבֵקִים בֵּין כָּל שְׁתֵּי אוֹתִיּוֹת הַדּוֹמוֹת שֶׁאַחַת מֵהֶן סוֹף תֵּיבָה וְהָאַחֶרֶת תְּחִלַּת תֵּיבָה הַסְּמוּכָה לָהּ כְּגוֹן בְּכָל לְבָבְךָ קוֹרֵא בְּכָל וְשׁוֹהֶה וְחוֹזֵר וְקוֹרֵא לְבָבְךָ וְכֵן וַאֲבַדְתֶּם מְהֵרָה הַכָּנָף פְּתִיל וְצָרִיךְ לְבָאֵר זַיִ''ן שֶׁל תִּזְכְּרוּ וְצָרִיךְ לְהַאֲרִיךְ בְדָלֶ''ת שֶׁל אֶחָד כְּדֵי שֶׁיַּמְלִיכֵהוּ בַּשָּׁמַיִם וּבָאָרֶץ וּבְד' רוּחוֹת, וְצָרִיךְ שֶׁלֹּא יַחֲטוֹף בְּחֶי''ת כְּדֵי שֶׁלֹּא יְהֵא כְּאוֹמֵר אֵי חָד:
ב. קוֹרֵא אָדָם שְׁמַע בְּכָל לָשׁוֹן שֶׁיִהְיֶה מְבִינָהּ וְהַקּוֹרֵא בְּכָל לָשׁוֹן צָרִיךְ לְהִזָּהֵר מִדִּבְרֵי שִׁבּוּשׁ שֶׁבְּאוֹתָהּ הַלָּשׁוֹן וּמְדַקְדֵּק בְּאוֹתָהּ הַלָּשׁוֹן כְּמוֹ שֶׁמְּדַקְדֵּק בִּלְשׁוֹן הַקּוֹדֶשׁ:
How should care be exercised in enunciation? One should take heed not to sound a letter with a strong Dagesh as if it were without such a Dagesh, nor a letter without a strong Dagesh as though it had such a Dagesh; nor sound a letter with a Sheva mobile as if it were immobile, nor, vice versa, sound a letter with a Sheva immobile as if it were mobile. Hence also, a pause should be made between two words, where the first of the two words ends with the letter with which the one immediately following it begins. For example, in reading the words Bechol levavcha, a pause should be made after the word Bechol, before reading levavcha. The same practice should be observed in the case of Va-avadtem meherah and Hacanaf pesil; so too the zain in tizkeru should be pronounced distinctly. One should dwell on the Daleth in Ehad a sufficiently long interval to enable one to acclaim God as Sovereign in Heaven and on Earth and towards the four cardinal points of the compass. The Heth in Ehad should not be pronounced hurriedly, for then the word would sound Ee had*Not one..
A person may recite the Shema in any language that he understands. And if one reads the Shema in a secular language, he must take care to avoid errors in that language, and be as scrupulous in correctly enunciating the Shema in that language as he would be if he were reading it in the Sacred Tongue.
מוסר
מלוקט ספרי מוסר
תַּקָּנַת הַשְּׁבִים לִהְיוֹת עֲנָוִים וְנִשְׁבְּרֵי לֵב בֶּאֱמֶת וּגְדוֹלָה עֲנָוָה כְּאִלּוּ הִקְרִיב כָּל הַקָּרְבָּנוֹת וְהוּא מֶרְכָּבָה לִשְׁכִינָה וְאֵין תְּפִלָּתוֹ נִמְאֶסֶת וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה כִּי עַל יְדֵי הָעֲנָוָה אִם נִגְזַר עָלָיו מִיתָה מִתְבַּטֶּלֶת הַגְּזֵרָה. וְכֵן אִם נִגְזַר עָלָיו מִיתַת בָּנִים מִתְבַּטֶּלֶת הַגְּזֵרָה וְנִמְחָלִים עֲוֹנוֹתָיו וּמִמֵּילָא רַוָוחָא שֶׁיִּתְכַּפֵּר לוֹ אֲשֶׁר חָטָא בִּפְגַם הַבְּרִית. וְתַחַת כִּי הָיָה נִדְחֶה וְנִתְעָב וְנֶאֱלָח עַתָּה אִם יִהְיֶה עָנָיו בֶּאֱמֶת יִהְיֶה מֶרְכָּבָה לִשְׁכִינָה וְיַרְבֶּה הַשֶּׁפַע וְאַדְרַבָּה הוּא יִהְיֶה צִנּוֹר לְהַמְשִׁיךְ הַשֶּׁפַע כִּי הַצַדִּיק עַל יָדוֹ מַשְׁפִּיעִין הַשֶּׁפַע וְהוּא צִנּוֹר וּשְׁבִיל לְחִיּוּת הָעוֹלָם, וְזֶהוּ שֶׁאָמְרוּ כָּל הָעוֹלָם נִזוֹן בִּשְׁבִיל חֲנִינָא בְּנִי כִּי רִבִּי חֲנִינָא הוּא שְׁבִיל וְצִנּוֹר לְהוֹרִיד הַשֶּׁפַע לָעוֹלָם: