תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
כא (טז) וְגֹנֵ֨ב אִ֧ישׁ וּמְכָר֛וֹ וְנִמְצָ֥א בְיָד֖וֹ מ֥וֹת יוּמָֽת׃ {ס}
וְדִיִגְנוּב נַפְשָׁא מִן בְּנֵי יִשְׂרָאֵל וִיזַבְּנִנֵהּ וְיִשְׁתְּכַח בִּידֵהּ אִתְקְטָלָא יִתְקְטֵל:
(יז) וּמְקַלֵּ֥ל אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃ {ס}
וְדִיְלוּט אֲבוּהִי וְאִמֵהּ אִתְקְטָלָא יִתְקְטֵל:
(יח) וְכִֽי־יְרִיבֻ֣ן אֲנָשִׁ֔ים וְהִכָּה־אִישׁ֙ אֶת־רֵעֵ֔הוּ בְּאֶ֖בֶן א֣וֹ בְאֶגְרֹ֑ף וְלֹ֥א יָמ֖וּת וְנָפַ֥ל לְמִשְׁכָּֽב׃
וַאֲרֵי יִנְצוּן גֻבְרִין וְיִמְחֵי גְבַר יָת חַבְרֵהּ בְּאַבְנָא אוֹ בְכוּרְמֵיזָא וְלָא יְמוּת וְיִפּוֹל לְבוּטְלָן:
(יט) אִם־יָק֞וּם וְהִתְהַלֵּ֥ךְ בַּח֛וּץ עַל־מִשְׁעַנְתּ֖וֹ וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא׃ {ס}
אִם יְקוּם וִיהַלִיךְ בְּבָרָא עַל בּוּרְיֵהּ וִיהֵי זַכָּאָה מָחְיָא לְחוֹד בּוּטְלָנֵהּ יִתֵּן וַאֲגַר אַסְיָא יְשַׁלֵם:
(כ) וְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ בַּשֵּׁ֔בֶט וּמֵ֖ת תַּ֣חַת יָד֑וֹ נָקֹ֖ם יִנָּקֵֽם׃
וַאֲרֵי יִמְחֵי גְבַר יָת עַבְדֵהּ אוֹ יָת אַמְתֵהּ בְּשָׁלְטָן וִימוּת תְּחוֹת יְדֵהּ אִתְדָנָא יִתְּדָן:
(כא) אַ֥ךְ אִם־י֛וֹם א֥וֹ יוֹמַ֖יִם יַעֲמֹ֑ד לֹ֣א יֻקַּ֔ם כִּ֥י כַסְפּ֖וֹ הֽוּא׃ {ס}
בְּרַם אִם יוֹמָא אוֹ תְרֵין יוֹמִין יִתְקַיָם לָא יִתְּדָן אֲרֵי כַסְפֵּהּ הוּא:
21 (16) And he that steals a man, and sells him, if he be found in his hand, he shall surely be put to death.
(17) And he that curses his father, or his mother, shall surely be put to death.
(18) And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keeps his bed:
(19) if he rise again, and walk abroad upon his staff, then shall he that struck him be acquitted: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
(20) And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.
(21) But if he continues a day or two, he shall not be punished: for he is his money.
נביאים
לה (א) הַדָּבָ֛ר אֲשֶׁר־הָיָ֥ה אֶֽל־יִרְמְיָ֖הוּ מֵאֵ֣ת יְהֹוָ֑ה בִּימֵ֨י יְהוֹיָקִ֧ים בֶּן־יֹאשִׁיָּ֛הוּ מֶ֥לֶךְ יְהוּדָ֖ה לֵאמֹֽר׃
פִּתְגַם נְבוּאָה דַהֲוָה עִם יִרְמְיָה מִן קֳדָם יְיָ בְּיוֹמֵי יְהוֹיָקִים בַּר יֹאשִׁיָהוּ מְלַךְ שִׁבְטָא דְבֵית יְהוּדָה לְמֵימָר:
(ב) הָלוֹךְ֮ אֶל־בֵּ֣ית הָרֵכָבִים֒ וְדִבַּרְתָּ֣ אוֹתָ֔ם וַהֲבִֽאוֹתָם֙ בֵּ֣ית יְהֹוָ֔ה אֶל־אַחַ֖ת הַלְּשָׁכ֑וֹת וְהִשְׁקִיתָ֥ אוֹתָ֖ם יָֽיִן׃
אֱזֵיל לְוַת בְּנֵי בֵית רֵכָב וּתְמַלֵל עִמְהוֹן וְתַעֲלִינוּן לְבֵית מַקְדְשָׁא דַייָ לַחֲדָא מִן לִשְׁכָּתָא וְתַשְׁקֵי יַתְהוֹן חַמְרָא:
(ג) וָאֶקַּ֞ח אֶת־יַאֲזַנְיָ֤ה בֶֽן־יִרְמְיָ֙הוּ֙ בֶּן־חֲבַצִּנְיָ֔ה וְאֶת־אֶחָ֖יו וְאֶת־כׇּל־בָּנָ֑יו וְאֵ֖ת כׇּל־בֵּ֥ית הָרֵכָבִֽים׃
וּדְבָּרֵית יַת יַאֲזַנְיָה בַר יִרְמְיָה בַּר חֲבַצִנְיָה וְיַת אֲחוֹהִי וְיַת כָּל בְּנוֹהִי וְיַת כָּל בְּנֵי בֵית רֵכָב:
(ד) וָאָבִ֤א אֹתָם֙ בֵּ֣ית יְהֹוָ֔ה אֶל־לִשְׁכַּ֗ת בְּנֵ֛י חָנָ֥ן בֶּן־יִגְדַּלְיָ֖הוּ אִ֣ישׁ הָאֱלֹהִ֑ים אֲשֶׁר־אֵ֙צֶל֙ לִשְׁכַּ֣ת הַשָּׂרִ֔ים אֲשֶׁ֣ר מִמַּ֗עַל לְלִשְׁכַּ֛ת מַעֲשֵׂיָ֥הוּ בֶן־שַׁלֻּ֖ם שֹׁמֵ֥ר הַסַּֽף׃
וְאָעֲלֵית יַתְהוֹן לְבֵית מַקְדְשָׁא דַייָ לְלִשְׁכַּת בַּר חָנָן בַּר יִגְדַלְיָהוּ נְבִיָא דַייָ דְבִסְטַר לִשְׁכַּת מַעֲשֵׂיָה בַר שַׁלֻם אַמַרְכְּלָא:
(ה) וָאֶתֵּ֞ן לִפְנֵ֣י ׀ בְּנֵ֣י בֵית־הָרֵכָבִ֗ים גְּבִעִ֛ים מְלֵאִ֥ים יַ֖יִן וְכֹס֑וֹת וָאֹמַ֥ר אֲלֵיהֶ֖ם שְׁתוּ־יָֽיִן׃
וִיהָבִית קֳדָם בְּנֵי בֵּית רֵכָב כַּלִידִין מְלַן חַמְרָא וְכַסִין וַאֲמָרֵית לְהוֹן שְׁתוּ חַמָרָא:
(ו) וַיֹּאמְר֖וּ לֹ֣א נִשְׁתֶּה־יָּ֑יִן כִּי֩ יוֹנָדָ֨ב בֶּן־רֵכָ֜ב אָבִ֗ינוּ צִוָּ֤ה עָלֵ֙ינוּ֙ לֵאמֹ֔ר לֹ֧א תִשְׁתּוּ־יַ֛יִן אַתֶּ֥ם וּבְנֵיכֶ֖ם עַד־עוֹלָֽם׃
וַאֲמָרוּ לָא נִשְׁתֵּי מַחְרָא אֲרֵי יוֹנָדָב בַּר רֵכָב אֲבוּנָא פַּקֵיד עֲלָנָא לְמֵימָר לָא תִשְׁתּוּן חַמְרָא אַתּוּן וּבְנֵיכוֹן עַד עָלְמָא:
35 (1) The word which came to Yirmeyahu from the Lord in the days of Yehoyaqim the son of Yoshiyyahu king of Yehuda, saying,
(2) Go to the house of the Rekhavim, and speak to them, and bring them into the house of the Lord, into one of the chambers, and give them wine to drink.
(3) Then I took Ya᾽azanya the son of Yirmeyahu, the son of Ḥavażżinya, and his brothers, and all his sons, and the whole house of the Rekhavim;
(4) and I brought them into the house of the Lord, into the chamber of the sons of Ḥanan, the son of Yigdalyahu, a man of God, which was by the chamber of the princes, which was above the chamber of Ma῾aseyahu the son of Shallum, the keeper of the door:
(5) and I set before the sons of the house of the Rekhavim goblets full of wine, and cups, and I said to them, Drink wine.
(6) But they said, We will drink no wine: for Yonadav the son of Rekhav our father commanded us, saying, You shall drink no wine, neither you, nor your sons for ever:
כתובים
טז (יח) לִפְנֵי־שֶׁ֥בֶר גָּא֑וֹן וְלִפְנֵ֥י כִ֝שָּׁל֗וֹן גֹּ֣בַהּ רֽוּחַ׃
קֳדָם תַּבְרָא גֵוְתָנוּתָא וְקָדָם תַּקְלָא רָמַת רוּחָא:
(יט) ט֣וֹב שְׁפַל־ר֭וּחַ אֶת־[עֲנָוִ֑ים] (עניים) מֵחַלֵּ֥ק שָׁ֝לָ֗ל אֶת־גֵּאִֽים׃
טָב הוּא שְׁפַל רוּחַ וְעֶנְוָנָא מִן הוּא דְמַפְלִיג עַדִיתָא עִם גֵיוְתָנֵי:
(כ) מַשְׂכִּ֣יל עַל־דָּ֭בָר יִמְצָא־ט֑וֹב וּבוֹטֵ֖חַ בַּיהֹוָ֣ה אַשְׁרָֽיו׃
דְמִסְתַּכַּל בְּמִלְתָא יִשְׁכַּח טַבְתָא וְדִמְסַבַר בֵאלָהָא טוּבוֹהִי:
(כא) לַֽחֲכַם־לֵ֭ב יִקָּרֵ֣א נָב֑וֹן וּמֶ֥תֶק שְׂ֝פָתַ֗יִם יֹסִ֥יף לֶֽקַח׃
חַכִּים לִבָּא יִתְקְרֵי סוּכְלָתָנָא וּדְחַלְיָן סִפְוָתֵיהּ מוֹסִיף אוּלְפָנָא:
(כב) מְק֣וֹר חַ֭יִּים שֵׂ֣כֶל בְּעָלָ֑יו וּמוּסַ֖ר אֱוִלִ֣ים אִוֶּֽלֶת׃
מַבּוּעַ דְחַיֵי סוּכְלָא דְמָרֵיהּ וּמַרְדוּתֵיהּ דְשַׁטְיֵי שַׁטְיוּתָא:
(כג) לֵ֣ב חָ֭כָם יַשְׂכִּ֣יל פִּ֑יהוּ וְעַל־שְׂ֝פָתָ֗יו יֹסִ֥יף לֶֽקַח׃
לִבָּא דְחַכִּימָא מִסְתַּכַּל פּוּמֵיהּ וּבְשִׂפְוָתוֹהִי מוֹסִיף אוּלְפָנָא:
16 (18) Pride goes before destruction, and haughtiness of spirit before a fall.
(19) Better it is to be of a humble spirit with the lowly, than to divide the spoil with the proud.
(20) He who considers his words shall find good: and he who trusts in the Lord shall be happy.
(21) The wise in heart shall be called prudent: and the sweetness of the lips increases learning.
(22) Intelligence is a wellspring of life to him who has it: but folly is a chastisement to fools.
(23) The heart of the wise teaches his mouth, and adds learning to his lips.
משנה
א. הַשּׁוֹאֵל אֶת הַפָּרָה וְשָׁאַל בְּעָלֶיהָ עִמָּהּ אוֹ שָׂכַר בְּעָלֶיהָ עִמָּה. שָׁאַל הַבְּעָלִים אוֹ שְׂכָרָן, וּלְאַחַר כָּךְ שָׁאַל אֶת הַפָּרָה, וָמֵתָה, פָּטוּר, שֶׁנֶּאֱמַר (שמות כב) אִם בְּעָלָיו עִמּוֹ לֹא יְשַׁלֵּם. אֲבָל שָׁאַל אֶת הַפָּרָה וְאַחַר כָּךְ שָׁאַל אֶת הַבְּעָלִים אוֹ שְׂכָרָן, וָמֵתָה, חַיָּב, שֶׁנֶּאֱמַר (שם) בְּעָלָיו אֵין עִמּוֹ שַׁלֵּם יְשַׁלֵּם:
ב. הַשּׁוֹאֵל אֶת הַפָּרָה, שְׁאָלָהּ חֲצִי הַיּוֹם וּשְׂכָרָהּ חֲצִי הַיּוֹם, שְׁאָלָהּ הַיּוֹם וּשְׂכָרָהּ לְמָחָר, שָׂכַר אַחַת וְשָׁאַל אַחַת, וָמֵתָה, הַמַּשְׁאִיל אוֹמֵר שְׁאוּלָה מֵתָה, בַּיּוֹם שֶׁהָיְתָה שְׁאוּלָה מֵתָה, בַּשָּׁעָה שֶׁהָיְתָה שְׁאוּלָה מֵתָה, וְהַלָּה אוֹמֵר אֵינִי יוֹדֵעַ, חַיָּב. הַשּׂוֹכֵר אוֹמֵר שְׂכוּרָה מֵתָה, בַּיּוֹם שֶׁהָיְתָה שְׂכוּרָה מֵתָה, בַּשָּׁעָה שֶׁהָיְתָה שְׂכוּרָה מֵתָה, וְהַלָּה אוֹמֵר אֵינִי יוֹדֵעַ, פָּטוּר. זֶה אוֹמֵר שְׁאוּלָה וְזֶה אוֹמֵר שְׂכוּרָה, יִשָּׁבַע הַשּׂוֹכֵר שֶׁשְּׂכוּרָה מֵתָה. זֶה אוֹמֵר אֵינִי יוֹדֵעַ וְזֶה אוֹמֵר אֵינִי יוֹדֵעַ, יַחֲלֹקוּ:
ג. הַשּׁוֹאֵל אֶת הַפָּרָה, וְשִׁלְּחָהּ לוֹ בְּיַד בְּנוֹ, בְּיַד עַבְדּוֹ, בְּיַד שְׁלוּחוֹ, אוֹ בְיַד בְּנוֹ, בְּיַד עַבְדּוֹ, בְּיַד שְׁלוּחוֹ שֶׁל שׁוֹאֵל, וָמֵתָה, פָּטוּר. אָמַר לוֹ הַשּׁוֹאֵל, שַׁלְּחָהּ לִי בְּיַד בְּנִי, בְּיַד עַבְדִּי, בְּיַד שְׁלוּחִי, אוֹ בְּיַד בִּנְךָ, בְּיַד עַבְדְּךָ, בְּיַד שְׁלוּחֲךָ, אוֹ שֶׁאָמַר לוֹ הַמַּשְׁאִיל, הֲרֵינִי מְשַׁלְּחָהּ לְךָ בְּיַד בְּנִי, בְּיַד עַבְדִּי, בְּיַד שְׁלוּחִי, אוֹ בְּיַד בִּנְךָ, בְּיַד עַבְדְּךָ, בְּיַד שְׁלוּחֲךָ, וְאָמַר לוֹ הַשּׁוֹאֵל, שַׁלַּח, וְשִׁלְּחָהּ וָמֵתָה, חַיָּב. וְכֵן בְּשָׁעָה שֶׁמַּחֲזִירָהּ:
ד. הַמַּחֲלִיף פָּרָה בַּחֲמוֹר וְיָלְדָה, וְכֵן הַמּוֹכֵר שִׁפְחָתוֹ וְיָלְדָה, זֶה אוֹמֵר עַד שֶׁלֹּא מָכָרְתִּי, וְזֶה אוֹמֵר מִשֶּׁלָּקָחְתִּי, יַחֲלֹקוּ. הָיוּ לוֹ שְׁנֵי עֲבָדִים, אֶחָד גָּדוֹל וְאֶחָד קָטָן, וְכֵן שְׁתֵּי שָׂדוֹת, אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, הַלּוֹקֵחַ אוֹמֵר גָּדוֹל לָקַחְתִּי, וְהַלָּה אוֹמֵר אֵינִי יוֹדֵעַ, זָכָה בַגָּדוֹל. הַמּוֹכֵר אוֹמֵר קָטָן מָכָרְתִּי, וְהַלָּה אוֹמֵר אֵינִי יוֹדֵעַ, אֵין לוֹ אֶלָּא קָטָן. זֶה אוֹמֵר גָּדוֹל וְזֶה אוֹמֵר קָטָן, יִשָּׁבַע הַמּוֹכֵר שֶׁהַקָּטָן מָכָר. זֶה אוֹמֵר אֵינִי יוֹדֵעַ וְזֶה אוֹמֵר אֵינִי יוֹדֵעַ, יַחֲלֹקוּ:
ה. הַמּוֹכֵר זֵיתָיו לְעֵצִים, וְעָשׂוּ פָּחוֹת מֵרְבִיעִית לִסְאָה, הֲרֵי אֵלּוּ שֶׁל בַּעַל הַזֵּיתִים. עָשׂוּ רְבִיעִית לִסְאָה, זֶה אוֹמֵר זֵיתַי גִּדְּלוּ, וְזֶה אוֹמֵר אַרְצִי גִדְּלָה, יַחֲלֹקוּ. שָׁטַף נָהָר זֵיתָיו וּנְתָנָם לְתוֹךְ שְׂדֵה חֲבֵרוֹ, זֶה אוֹמֵר זֵיתַי גִּדְּלוּ, וְזֶה אוֹמֵר אַרְצִי גִדְּלָה, יַחֲלֹקוּ:
ו. הַמַּשְׂכִּיר בַּיִת לַחֲבֵרוֹ, בִּימוֹת הַגְּשָׁמִים, אֵינוֹ יָכוֹל לְהוֹצִיאוֹ מִן הֶחָג וְעַד הַפֶּסַח, בִּימוֹת הַחַמָּה, שְׁלשִׁים יוֹם. וּבַכְּרַכִּים, אֶחָד יְמוֹת הַחַמָּה וְאֶחָד יְמוֹת הַגְּשָׁמִים, שְׁנֵים עָשָׂר חֹדֶשׁ. וּבַחֲנוּיוֹת, אֶחָד עֲיָרוֹת וְאֶחָד כְּרַכִּים, שְׁנֵים עָשָׂר חֹדֶשׁ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, חֲנוּת שֶׁל נַחְתּוֹמִים וְשֶׁל צַבָּעִים, שָׁלשׁ שָׁנִים:
ז. הַמַּשְׂכִּיר בַּיִת לַחֲבֵרוֹ, הַמַּשְׂכִּיר חַיָּב בַּדֶּלֶת, בַּנֶּגֶר, וּבְמַנְעוּל, וּבְכָל דָּבָר שֶׁמַּעֲשֵׂה אֻמָּן. אֲבָל דָּבָר שֶׁאֵינוֹ מַעֲשֵׂה אֻמָּן, הַשּׂוֹכֵר עוֹשֵׂהוּ. הַזֶּבֶל, שֶׁל בַּעַל הַבַּיִת, וְאֵין לַשּׂוֹכֵר אֶלָּא הַיּוֹצֵא מִן הַתַּנּוּר וּמִן הַכִּירַיִם בִּלְבָד:
ח. הַמַּשְׂכִּיר בַּיִת לַחֲבֵרוֹ לְשָׁנָה, נִתְעַבְּרָה הַשָּׁנָה, נִתְעַבְּרָה לַשּׂוֹכֵר. הִשְׂכִּיר לוֹ לֶחֳדָשִׁים, נִתְעַבְּרָה הַשָּׁנָה, נִתְעַבְּרָה לַמַּשְׂכִּיר. מַעֲשֶׂה בְצִפּוֹרִי בְּאֶחָד שֶׁשָּׂכַר מֶרְחָץ מֵחֲבֵרוֹ בִּשְׁנֵים עָשָׂר זָהָב לְשָׁנָה, מִדִּינַר זָהָב לְחֹדֶשׁ, וּבָא מַעֲשֶׂה לִפְנֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְלִפְנֵי רַבִּי יוֹסֵי, וְאָמְרוּ, יַחֲלֹקוּ אֶת חֹדֶשׁ הָעִבּוּר:
ט. הַמַּשְׂכִּיר בַּיִת לַחֲבֵרוֹ וְנָפַל, חַיָּב לְהַעֲמִיד לוֹ בָּיִת. הָיָה קָטָן, לֹא יַעֲשֶׂנּוּ גָדוֹל, גָּדוֹל, לֹא יַעֲשֶׂנּוּ קָטָן. אֶחָד, לֹא יַעֲשֶׂנּוּ שְׁנַיִם, שְׁנַיִם, לֹא יַעֲשֶׂנּוּ אֶחָד. לֹא יִפְחֹת מֵהַחַלּוֹנוֹת וְלֹא יוֹסִיף עֲלֵיהֶן, אֶלָּא מִדַּעַת שְׁנֵיהֶם:
1. In the case of one who borrowed a cow and borrowed the services of its owner with it, or he borrowed a cow and hired its owner with it, or he borrowed the services of the owner or hired him and afterward borrowed the cow; in all such cases, if the cow died, the borrower is exempt from liability. Although a borrower is generally liable to pay if a cow he borrowed dies, here he is exempt, as it is stated: “If its owner is with him, he does not pay” (Exodus 22:14). But if one first borrowed the cow and only afterward borrowed the services of the owner or hired him, and the cow died, he is liable to pay the owner for the cow. This is the halakha even if the owner was working for the borrower at the time, as it is stated: “If its owner is not with him, he shall pay” (Exodus 22:13).
2. There is one who borrowed a cow. He borrowed it for half of the day and rented it for the other half of the day; or he borrowed it for today and rented it for tomorrow; or he rented one cow and borrowed another one from the same person. And in one of the first two cases, the cow died and it is not clear during which period the cow died. Or in the last case, one of the cows died and it is not clear whether it had been the borrowed cow or the rented cow. If the lender then says: The borrowed cow is the one that died; or: It died on the day that it was being borrowed; or: It died during the period in which it was being borrowed, so that, according to his claim, the borrower is liable to pay for the cow, and the other one, the borrower, says: I do not know what happened, the borrower is liable to pay. If the renter says: The rented cow is the one that died; or: It died on the day that it was being rented; or: It died during the period in which it was being rented, and the other one, the owner of the cow, says: I do not know what happened, the renter is exempt. If this owner says with certitude: The borrowed cow is the one that died, and that renter says with certitude: The rented cow is the one that died, then the renter takes an oath that the rented cow is the one that died, and he is then exempt from liability. If this one says: I do not know what happened, and that one says: I do not know what happened, then they divide the disputed amount. The bailee is liable to pay for only half the value of the cow.
3. In the case of one who borrowed a cow, and the lender sent it to the borrower by the hand of his son, or by the hand of his slave, or by the hand of his agent, or by the hand of the borrower’s son, or by the hand of his slave, or by the hand of the agent of the borrower; and it died on the way, the borrower is exempt, because the period of borrowing begins only once the cow reaches his domain. The borrower said to the lender: Send it to me by the hand of my son, or by the hand of my slave, or by the hand of my agent, or by the hand of your son, or by the hand of your slave, or by the hand of your agent. Or, in a case where the lender said explicitly to the borrower: I am sending it to you by the hand of my son, or by the hand of my slave, or by the hand of my agent, or by the hand of your son, or by the hand of your slave, or by the hand of your agent; and the borrower said to him: Send it as you have said, and he then sent it, and it died on the way, then the borrower is liable to pay the lender the value of his cow. Since the borrower agreed to the cow’s being brought to him by the hand of another, he bears liability from the moment the cow was transferred into that person’s possession.
4. With regard to one who exchanges a cow for a donkey, such that by virtue of the cow owner’s act of acquisition on the donkey, the donkey’s erstwhile owner simultaneously acquires the cow, wherever it happens to be located, and afterward the cow is found to have calved; and similarly, with regard to one who sells his Canaanite maidservant, with the acquisition effected by the buyer giving him money, and afterward she is found to have given birth to a child, who will be a slave belonging to his mother’s master, at times it is uncertain whether the offspring was born before or after the transaction. If this seller says: The birth occurred before I sold the cow or maidservant, and so the offspring belongs to me, and that buyer says: The birth occurred after I purchased the cow or maidservant, and so the offspring belongs to me, they divide the value of the offspring between them. The mishna continues: There is a case of one who had two Canaanite slaves, one large, worth more on the slave market, and one small, worth less on the slave market, and similarly, one who had two fields, one large and one small. He sold one of them, and there was a dispute between the buyer and the seller concerning which one was sold. If the buyer says: I purchased the large one, and the other one, i.e., the seller, says: I do not know which I sold; the buyer is entitled to take the large one. If the seller says: I sold the small one, and the other one, i.e., the buyer, says: I do not know which one I purchased; the buyer is entitled to take only the small one. If this one says: The large one was sold, and that one says: The small one was sold, then the seller takes an oath that it was the small one that he sold, and then the buyer takes the small one. If this one says: I do not know which one was sold, and that one says: I do not know which one was sold, they divide the disputed amount between them.
5. In the case of one who sells his olive trees to another so he can chop them down and use them for their wood, and before he chopped them down they yielded olives, if the olives are of a quality that could provide the value of less than a quarter-log of oil per se’a of olives, these olives are the property of the new owner of the olive trees, i.e., the buyer. If they yielded olives that could provide the value of a quarter-log or more of oil per se’a of olives, and this one, the buyer, says: My olive trees yielded the olives and so I have a right to them, and that one, the seller, says: The nourishment from my land yielded the olives and so I have a right to them, then they divide the olives between them. In the event that a river swept away one’s olive trees and deposited them in the field of another, and they took root there and yielded olives, this one, i.e., the owner of the trees, says: My olive trees yielded the olives and so I have a right to them, and that one, i.e., the owner of the field, says: The nourishment from my land yielded the olives and so I have a right to them, then they divide the olives between them.
6. In the case of one who rents out a house in a town to another in the rainy season, the owner cannot evict the renter from the house from the festival of Sukkot until Passover. If the rental was in the summer, he must give thirty days’ notice before he can evict him. And for a house located in the cities [uvakerakim], both in the summer and in the rainy season he must give twelve months’ notice. And for shops that he rented out, both in towns and in cities, he must give twelve months’ notice. Rabban Shimon ben Gamliel says: For a baker’s shop or a dyer’s shop, one must give three years’ notice.
7. If one rents out a house to another, the landlord bears the responsibility for providing the door, for providing the bolt, for providing the lock, and for providing every item in the house that is essential for normal living and requires the work of a craftsman to provide it. But with regard to an item that does not require the work of a craftsman, the renter is responsible to make it. The manure found in the courtyard of a rented house is the property of the landlord, and the renter has rights only to the ashes that come out of the oven and the stove, which can also be used as a fertilizer.
8. In the case of one who rents out a house to another for a year and then the year was intercalated, adding an additional month to that year, the fact that it was intercalated is to the benefit of the renter. Since the rental was defined in terms of a year, the additional month is automatically included, and the renter need not pay additional rent for it. If a landlord rented out a house to another for a year, with the price set as a certain sum for each of the months, and then the year was intercalated, the fact that it was intercalated is to the benefit of the landlord. An incident occurred in Tzippori involving one who rented a bathhouse from another where they stated that the rent would be: Twelve gold dinars per year, a gold dinar per month, and then the year was intercalated. And this incident came to court before Rabban Shimon ben Gamliel and before Rabbi Yosei, and they said: The two expressions have contradictory implications, and it is uncertain which expression should be followed. Therefore, the landlord and the renter should divide the intercalary month between them, i.e., the renter should pay half a gold dinar for it.
9. In the case of one who rented out a house to another, and then the house fell, the landlord is obligated to provide the renter with another house. If the original house was small, the landlord may not construct a large house as a replacement, and if the original was large, he may not construct a small house as a replacement. If the original had one room, he may not construct the replacement with two rooms, and if the original had two rooms, he may not construct the replacement with one. He may not reduce the number of windows, nor add to them, except with the agreement of both of them.
גמרא
אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רִבִּי יוֹנָתָן כָּל הַמְלַמֵּד אֶת בֶּן חֲבֵירוֹ תּוֹרָה זוֹכֶה וְיוֹשֵׁב בִּישִׁיבָה שֶׁל מַעְלָה שֶׁנֶּאֱמַר (ירמי' ט''ו) אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמוֹד וְכָל הַמְלַמֵּד אֶת בֶּן עַם הָאָרֶץ תּוֹרָה אֲפִלּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר גְּזֵרָה מְבַטְּלָהּ בִּשְׁבִילוֹ שֶׁנֶּאֱמַר (שם) וְאִם תּוֹצִיא יָקָר מִזּוֹלֵל כְּפִי תִּהְיֶה אָמַר רִבִּי פַרְנָךְ אָמַר רִבִּי יוֹחָנָן כָּל שֶׁהוּא תַּלְמִיד חָכָם וּבְנוֹ תַּלְמִיד חָכָם וּבֶן בְּנוֹ תַּלְמִיד חָכָם שׁוּב אֵין תּוֹרָה פּוֹסֶקֶת מִזַּרְעוֹ לְעוֹלָם שֶׁנֶּאֱמַר (ישעי' נ''ט) וַאֲנִי זֹאת בְּרִיתִי וגו' לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ. וּמִפִּי זֶרַע זַרְעֲךָ אָמַר ה' מֵעַתָּה וְעַד עוֹלָם. מַאי אָמַר ה' אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי עַרֵב לָךְ בַּדָּבָר הַזֶּה. מַאי מֵעַתָּה וְעַד עוֹלָם. אָמַר רִבִּי יִרְמִיָה מִכָּאן וְאֵילָךְ תּוֹרָה מַחְזְרְת עַל אַכְסַנְיָה שֶׁלָּהּ. רַב יוֹסֵף יְתִיב אַרְבְּעִין תַּעֲנִיתָא וְאַקְרְיוּהוּ לֹא יָמוּשׁוּ מִפִּיךָ יְתִיב אַרְבְּעִין תַּעֲנִיתָא אַחֲרִינִי וְאַקְרְיוּהוּ לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ. יְתִיב מֵאָה תַּעֲנִיתָא אַחֲרִינִי אָתָא וְאַקְרְיוּהוּ לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר מִכָּאן וְאֵילָךְ לֹא צְרִיכְנָא תּוֹרָה מַחֲזְרְת עַל אַכְסַנְיָה שֶׁלָּה. אָמַר רִבִּי חָמָא מַאי דִּכְתִיב (משלי י''ד) בְּלֵב נָבוֹן תָּנוּחַ חָכְמָה וּבְקֶרֶב כְּסִילִים תִּוָּדֵעַ. בְּלֵב נָבוֹן תָּנוּחַ חָכְמָה זֶה תַּלְמִיד חָכָם בֶּן תַּלְמִיד חָכָם. וּבְקֶרֶב כְּסִילִים תִּוָדֵעַ זֶה תַּלְמִיד חָכָם בֶּן עַם הָאָרֶץ. אָמַר עוּלָא הַיְינוּ דְאַמְרִי אֶינָשֵׁי אִסְתְּרָא בִּלָּגִינָא קִישׁ קִישׁ קַרְיָא. אָמַר לֵיהּ רִבִּי יִרְמְיָה לְרִבִּי זֵירָא מָאי דִּכְתִיב (איוב ג') קָטוֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדוֹנָיו אַטּוּ לֹא יַדְעֵינַן דְקָטוֹן וְגָדוֹל שָׁם הוּא אֶלָּא כָּל הַמַּקְטִין עַצְמוֹ עַל דִּבְרֵי תּוֹרָה בָּעוֹלָם הַזֶּה נַעֲשָׂה גָדוֹל לָעוֹלָם הַבָּא וְכָל הַמֵּשִׂים עַצְמוֹ כְּעֶבֶד עַל דִּבְרֵי תוֹרָה בָּעוֹלָם הַזֶּה נַעֲשָׂה חָפְשִׁי לָעוֹלָם הַבָּא:
§ The Gemara asks: And why did Rabbi Yehuda HaNasi exert himself so much to save these wayward sons? The Gemara answers: It is because of that which Rav Yehuda says that Rav says, and some say that which Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says, and some say that which Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Anyone who teaches Torah to the son of another merits to sit and study in the heavenly academy, as it is stated: “Therefore so says the Lord: If you return, and I bring you back, you shall stand before Me” (Jeremiah 15:19). This verse, which is addressed to Jeremiah, indicates that if he is able to cause the Jewish people to return to God, he himself will be brought to stand before God.
And anyone who teaches Torah to the son of an ignoramus achieves such an exalted status that even if the Holy One, Blessed be He, were to issue a harsh decree, He may nullify it for his sake, as it is stated in the continuation of the verse: “And if you bring forth the precious out of the worthless, you shall be as My mouth,” i.e., you will be like the mouth of God that can rescind a decree.
The Gemara relates other statements pertaining to Torah scholars and their descendants. Rabbi Parnakh says that Rabbi Yoḥanan says: With regard to anyone who is a Torah scholar, and whose son is a Torah scholar, and whose grandson is a Torah scholar, the Torah will never again cease from his descendants, as it is stated: “And as for Me, this is My covenant…My spirit that is upon you, and My words which I have put in your mouth, shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed’s seed, says the Lord, from now and forever” (Isaiah 59:21).
The Gemara asks: What is the significance of the phrase “says the Lord”? The Gemara answers that the Holy One, Blessed be He, said: I am your guarantor in this matter. The Gemara asks: What is the meaning of the phrase “from now and forever”? The verse mentioned only three generations. Rabbi Yirmeya says: The verse means that from this point forward, after three generations, the Torah returns to its lodging, i.e., the Torah is now ingrained in the family.
The Gemara relates that Rav Yosef fasted forty fasts so that the Torah would become ingrained in his family, and he was read the verse in a dream: “My words…shall not depart out of your mouth.” He fasted an additional forty fasts and he was read: “Shall not depart out of your mouth, nor out of the mouth of your seed.” He fasted an additional one hundred fasts. In a dream, he came and was read the conclusion of the verse: “Shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed’s seed.” He said: From this point forward I do not need to fast anymore, as I am now assured that the Torah will return to its lodging.
The Gemara relates a similar occurrence: When Rabbi Zeira ascended from Babylonia to Eretz Yisrael, he fasted one hundred fasts so that he would forget the Babylonian method of studying Gemara, so that it would not hinder him from adapting to the unique style of study prevalent in Eretz Yisrael. He fasted an additional one hundred fasts so that Rabbi Elazar, son of Rabbi Shimon, would not die during his lifetime, which would have caused the burden of communal matters to fall upon him. As dean of the Torah academy, Rabbi Elazar, son of Rabbi Shimon, was in charge of all public affairs, leaving Rabbi Zeira unencumbered to study Torah. Rabbi Zeira fasted an additional one hundred fasts so that the fire of Gehenna should not affect him.
The Gemara relates with regard to Rabbi Zeira: Every thirty days, he would examine himself to ascertain if he remained on his exalted level. He would ignite an oven, climb in, and sit inside it, and the fire would not affect him. One day, the Sages gave him the evil eye, i.e., they were envious of him, and his legs became singed in the fire. And from then on they referred to him as: The short one with singed legs.
§ The Gemara discusses the topic of the acquisition of Torah knowledge. Rav Yehuda says that Rav says: What is the meaning of that which is written: “Who is the wise man, that he may understand this? And who is he to whom the mouth of the Lord has spoken, that he may declare it? Why has the land been lost and laid waste like a wilderness, so that none passes through?” (Jeremiah 9:11). This matter, i.e., the question: Why has the land been lost,
was stated by the Sages, i.e., the wise man mentioned in the verse, and yet they could not explain it. It was stated by the prophets, i.e., those to whom the mouth of the Lord has spoken, and yet they could not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated in the next verse: “And the Lord says: Because they have forsaken My Torah which I set before them” (Jeremiah 9:12). Rav Yehuda says that Rav says: This does not mean that the Jewish people ceased Torah study altogether; rather, they did not recite a blessing on the Torah prior to its study, as they did not regard Torah study as a sacred endeavor.
Rav Ḥama says: What is the meaning of that which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” (Proverbs 14:33)? “In the heart of him who has discernment wisdom rests”; this is a Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; this is a Torah scholar, son of an ignoramus, as his wisdom stands out in contrast to the foolishness of the rest of his family. Ulla said: This explains the adage that people say: A small coin in an empty barrel calls: Kish, kish, i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard.
Rabbi Yirmeya said to Rabbi Zeira: What is the meaning of that which is written with regard to the World-to-Come: “The humble and great are there; and the servant is free from his master” (Job 3:19)? Is that to say that we do not know that the humble and the great are there in the World-to-Come? Rather, this is the meaning of the verse: Anyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come.
זוהר
זַכָּאִין אִינוּן יִשְׂרָאֵל מִכָּל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה דְּמָארֵיהוֹן קָרֵי עֲלַיְיהוּ (דברים י''ד) וּבְךָ בָּחַר יְיָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה. וּכְתִיב (שם) כִּי עַם קָדוֹשׁ אַתָּה לַיָי אֱלֹהֶיךָ (וְכֹלָּא חָד מִלָּה) וּכְתִיב (שם) בָּנִים אַתֶּם לַיָי אֱלֹהֵיכֶם וְגוֹמֵר. תָּא חֲזֵי בְּשַׁעְתָּא דְּיִשְׂרָאֵל לָא אִתְכְּשָׁרוּ עוֹבְדַיְיהוּ מַה כְּתִיב (ישעיה ג') עַמִּי נוֹגְשָׂיו מֵעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ. מָשְׁלוּ בוֹ דַיְיקָא וְהָא אוֹקִימְנָא מִלֵּי בְרָזָא דִסִפְרָא דִשְׁלֹמֹה מַלְכָּא וְהָכִי אַשְׁכְּחָן בֵּיהּ. תּוּ אַשְׁכְּחָן דְּכָל מָאן דְּאָכִיל הָאי מֵיכְלָא דְּאִתְחַבָּר כַּחָדָא. אוֹ בְּשַׁעְתָּא חָדָא אוֹ בִסְעוּדָתָא חָדָא אַרְבְּעִין יוֹמִין אִתְחַזְיָיא גַּדְיָא מְקֻלְּסָא בְקַלְפוֹי לְגַבֵּי אִינוּן דִּלְעֵילָא וְסִיעֲתָא מִסְאֲבָא מִתְקָרְבִין בַּהֲדֵיהּ וְגָרִים לְאִתְעֲרָא דִינִין בְּעַלְמָא דִּינִין דְּלָא קַדִּישִׁין. וְאִי אוֹלִיד בַּר בְּאִינוּן יוֹמִין אוֹזְפִין לֵיהּ נִשְׁמָתָא מִסִטְרָא אַחֲרָא דְּלָא אִצְטְרִיכָא. וּכְתִיב (ויקרא י''א) וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים וְגוֹמֵר. אָתֵי לְאִסְתַּאֲבָא מְסָאֲבִין לֵיהּ וַדָּאי דִּכְתִיב (שם) וְנִטְמֵתֶם בָּם חָסֵר א' מְסַאֲבוּתָא אֲטִימָא מִכֹּלָּא דְּלֵית רְשׁוּ לְאִתְדַכְּאָה הַכִי כִּשְׁאַר זִינֵי דִמְסָאֲבוּתָא דְּמִתְדַּכִּין. וְתוּ דְּמִסְתָּפֵי מֵחֵיוָון בִּישָׁן דְּהָא בְעֵינַיְיהוּ גַּדְיָא אִשְׁתְּכַח וְיָכִיל לְאַתְּזְקָא דְּהָא צֻלְמָא דְבַר נַשׁ אִתְעֲבַר מִנֵּיהּ רִבִּי יֵיסָא שָׁאַל אִי שָׁרֵי לְמֵיכָל לְתַרְנְגוֹלָא בִּגְבִינָה אוֹ בְחָלָבָא. אָמַר רִבִּי שִׁמְעוֹן אָסִיר לָךְ דְּלָא יָהִיב אִינֵישׁ פִתְחָא לְזִינִין בִּישִׁין לֶךְ לְךָ אַמְרִין נְזִירָא סְחוֹר סְחוֹר לְכַרְמָא לָא תִקְרַב וַדָּאי אָסִיר לָךְ הוּא דְּחוּמְרָא אִית בֵּיהּ כִּבְעִירָה לַשְׁחִיטָה וּמָאן דְּשָׁרֵי הָאי מַה כְּתִיב (עמוס ב) וַתַּשְׁקוּ אֶת הַנְּזִירִים יָיִן מָאן דְּשָׁרֵי הָאי כְּמָאן דְּשָׁרֵי הָאי וּכְתִיב (דברים יד) לֹא תֹאכַל כָּל תּוֹעֵבָה כָּל לְאַכְלָלָא כֹּלָא:
אַשְׁרֵיהֶם יִשְׂרָאֵל מִכָּל הָעַמִּים עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים, שֶׁרִבּוֹנָם קָרָא עֲלֵיהֶם, וּבְךְ בָחַר ה' לִהְיוֹת לוֹ לְעַם סְגֻלָּה. וְכָתוּב, כִּי עַם קָדוֹשׁ אַתָּה לַה' אֱלֹקֶיךְ, וְכָתוּב, בָּנִים אַתֶּם לַה' אֱלֹקֵיכֶם וְגוֹ'. בֹּא וּרְאֵה, בְּשָׁעָה שֶׁמַּעֲשֵׂיהֶם שֶׁל יִשְׂרָאֵל אֵינָם טוֹבִים, מַה כָּתוּב, עַמִּי נוֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ, מָשְׁלוּ בּוֹ הוּא בְּדִיּוּק, וְכָךְ הֶעֱמַדְנוּ הַדְּבָרִים בְּסוֹד הַסֵּפֶר שֶׁל שְׁלֹמֹה הַמֶּלֶךְ, וְכָךְ מָצָאנוּ בּוֹ. עוֹד מָצָאנוּ שָׁם, שֶׁכָּל מִי שֶׁאוֹכֵל מַאֲכָל הַהוּא שֶׁל בָּשָׂר וְשֶׁל חָלָב בְּשָׁעָה אַחַת, אוֹ בִּסְעֻדָּה אַחַת, שֶׁהֵם מִתְחַבְּרִים יַחַד. אַרְבָּעִים יוֹם נִרְאֶה גְּדִי מְקוּלָס בְּעוֹרוֹ, לָאֵלּוּ שֶׁל מַעְלָה, וַחֲבוּרָה שֶׁל הַטּוּמְאָה מִתְקָרֶבֶת עִמּוֹ, וְגוֹרֵם לְעוֹרֵר בָּעוֹלָם דִּינִים שֶׁאֵינָם קְדוֹשִׁים. וְאִם הוֹלִיד בֵּן בַּיָּמִים הָאֵלּוּ, מַשְׁאִילִים לוֹ נְשָׁמָה מִצַד הָאַחֵר, שֶׁאֵינָהּ צְרִיכָה לוֹ, וְכָתוּב, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים וְגוֹ' הַבָּא לִטָּמֵא מְטַמְּאִים אוֹתוֹ וַדַּאי שֶׁכָּתוּב, וְנִטְמֵתֶם בָּם חָסֵר א', שֶׁהִיא טוּמְאָה אֲטוּמָה יוֹתֵר מִכָּל הַטּוּמְאוּת, שֶׁאֵין לוֹ רְשׁוּת לְהִטָּהֵר כְּמוֹ שְׁאָר מִינֵי טוּמְאוֹת שֶׁמִּטַהֲרוֹת. וְעוֹד שֶׁמְּפַחֵד מֵחַיּוֹת רָעוֹת כִּי נִרְאֶה בְּעֵינֵיהֶם כְּמוֹ גְּדִי וִיכוֹלוֹת לְהַזִּיקוֹ, כִּי הַצֶלֶם שֶׁל אָדָם נֶעֱבָר מִמֶּנּוּ. רַבִּי יֵיסָא הִתִּיר לֶאֱכוֹל תַּרְנְגוֹל בִּגְבִינָה אוֹ בְּחָלָב. אָמַר רַבִּי שִׁמְעוֹן אָסוּר לְךְ. שֶׁאִישׁ אֵינוֹ צָרִיךְ לָתֵת פֶּתַח לַמִּינִים הָרָעִים לֵךְ לֵךְ אוֹמְרִים לַנָּזִיר, סַבֵּב סַבֵּב, אֶל הַכֶּרֶם לֹא תִּקְרָב. וַדַּאי הוּא אָסוּר כִּי יֵשׁ בּוֹ חוּמְרָת הַשְּׁחִיטָה כְּמוֹ בִּבְהֵמָה. וּמִי שֶׁמַּתִּיר זֶה מַה כָּתוּב בּוֹ, וַתַּשְׁקוּ אֶת הַנְּזִירִים יָיִן, כִּי מִי שֶׁמַּתִּיר זֶה מַתִּיר זֶה. וְכָתוּב, לֹא תֹאכְלוּ כָּל תּוֹעֵבָה, לִכְלוֹל הַכֹּל.
הלכה פסוקה
א. מִי שֶׁיָּרַד לִטְבּוֹל אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת קוֹדֶם שֶׁתָּנֵץ הַחַמָּה יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא וְאִם הָיָה מִתְיָירֵא שֶׁמָּא תָּנֵץ הַחַמָּה קוֹדֶם שֶׁיִקְרָא יִתְכַּסֶּה בַּמַּיִם שֶׁהוּא עוֹמֵד בָּהֵן וְיִקְרָא וְלֹא יִתְכַּסֶּה לֹא בַמַּיִם הָרָעִים שֶׁרֵיחָן רַע וְלֹא בְמֵי הַמִּשְׁרָה וְלֹא בְמַיִם צְלוּלִין מִפְּנֵי שֶׁעֶרְוָתוֹ נִרְאֵית בָּהֵן אֲבָל מִתְכַּסֶּה הוּא בְמַיִם עֲכוּרִין שֶׁאֵין רֵיחָן רַע וְקוֹרֵא בִמְקוֹמוֹ:
ב. הַקּוֹרֵא קְרִיאַת שְׁמַע לֹא יִרְמוֹז בְּעֵינָיו וְלֹא יִקְרוֹץ בִּשְׂפָתָיו וְלֹא יַרְאֶה בְּאֶצְבְּעוֹתָיו כְּדֵי שֶׁלֹּא תִּהְיֶה קְרִיאָתוֹ עֲרָאי וְאִם עָשָׂה כֵן אַף עַל פִּי שֶׁיָּצָא יְדֵי חוֹבָתוֹ הֲרֵי זֶה מְגוּנֶה וְצָרִיךְ לְהַשְׁמִיעַ לְאָזְנוֹ כְּשֶׁהוּא קוֹרֵא וְאִם לֹא הִשְׁמִיעַ לְאָזְנוֹ יָצָא. וְצָרִיךְ לְדַקְדֵּק בְּאוֹתְיוֹתֶיהָ וְאִם לֹא דִקְדֵּק יָצָא:
If one who had gone to take a ritual bath has time to come up from the bath and dress before the sun rises, he should do so and recite the Shema. If he feared that the sun would have risen before he was ready, he should immerse his body in the water in which he is standing and read the Shema. He must not do so in water so foul that it has a bad odor, nor in water that has been used for soaking flax nor in water that is so clear that the lower part of his body would be visible. But he may immerse his body in turbid water that has no offensive odor and read the Shema in the place where he stands.
While reading the Shema, one must not wink with the eyes, signal with the lips, or point with the fingers, so that his recital shall not be perfunctory. If he did any of these things, he has, though fulfilling his duty, been guilty of unbecoming conduct. A person should read the Shema so that the words are audible to himself. If he has not done so, he has nevertheless fulfilled his duty. He should enunciate the letters distinctly. If he has not done so, he has nevertheless fulfilled his duty.
מוסר
מלוקט ספרי מוסר
אִם מִן הַשָּׁמַיִם סִיְיעוּךָ לְבַקֵּשׁ רְפוּאוֹת תְּעָלָה לְמַחֲלוֹתֶיךָ בְּתַמְרוּר עֲוֹן פְּגַם הַבְּרִית פְּקַח עֵינֶיךָ וּרְאֵה כִי תַחַת אֲשֶׁר הִרְבֵּיתָ פֶּשַׁע בְּיַלְדֵי פֶּשַׁע זֶרַע שֶׁקֶר. טוֹב אֲשֶׁר תֶּאֱחוֹז שֶׁפַ''ע תַּחַת פֶּ''שַׁע וּבָזֶה תַּרְבֶּה הַשֶּׁפַע כִּי אִם תַּם הַקֶּצֶ''ף וְעוֹבֵר עַל פֶּשַׁע. וְהוּא רָאשֵׁי תֵיבוֹת פֶּשַׁע פִּזּוּר שַׁבָּת עֲנָוָה וְחָדַל מֵעֲשׂוֹת הַפֶּשַׁע וְיַרְבֶּה הַשֶּׁפַע. מַתְחִיל בְּפֵ''א פִּזּוּר. פִּזַּר נָתַן לָאֶבְיוֹנִים צִדְקָתוֹ עוֹמֶדֶת לָעַד יַרְבֶּה בִּצְדָקָה כְּפִי כֹחוֹ יוֹם יוֹם וְלֹא יַעֲבוֹר יוֹם אֶחָד שֶׁלֹּא יִתֵּן צְדָקָה אִם מְעַט וְאִם הַרְבֵּה כִּי תַחַת אֲשֶׁר הָיָה בְּפִשְׁעוֹ נִרְגָּן מַפְרִיד אַלּוּף עַתָּה בִּצְדָקָה מְיַחֵד שֵׁם הַוַיָ''ה בָּרוּךְ הוּא וְהוּא תִקוּן גָּדוֹל שֶׁהוּא פִּזַּר נִיצוֹצוֹת הַקְּדוּשָׁה בִּמְקוֹם הַסִּטְרָא אַחֲרָא דַרְגָא דְמוֹתָא עַתָּה יְפַזֵּר מָמוֹנוֹ לְהַחֲיּוֹת נָפְשׁוֹת אֶבְיוֹנִים הַבֵּט וּרְאֵה כֶּסֶף