תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
כא (יא) וְאִ֨ם־שְׁלׇשׁ־אֵ֔לֶּה לֹ֥א יַעֲשֶׂ֖ה לָ֑הּ וְיָצְאָ֥ה חִנָּ֖ם אֵ֥ין כָּֽסֶף׃ {ס}
וְאִם תְּלָת אִלֵין לָא יַעְבֵּד לַהּ וְתִפּוֹק מַגָן בְּלָא כְסַף:
(יב) מַכֵּ֥ה אִ֛ישׁ וָמֵ֖ת מ֥וֹת יוּמָֽת׃
דְיִמְחֵי לֶאֱנַשׁ וְיִקְטְלִנֵהּ אִתְקְטָלָא יִתְקְטֵל:
(יג) וַאֲשֶׁר֙ לֹ֣א צָדָ֔ה וְהָאֱלֹהִ֖ים אִנָּ֣ה לְיָד֑וֹ וְשַׂמְתִּ֤י לְךָ֙ מָק֔וֹם אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃ {ס}
וּדְלָא כְמַן לֵהּ וּמִן קֳדָם יְיָ אִתִּמְסַר לִידֵהּ וֶאֱשַׁוִי לָךְ אֲתַר דִי יֵעִרוֹק לְתַמָן:
(יד) וְכִֽי־יָזִ֥ד אִ֛ישׁ עַל־רֵעֵ֖הוּ לְהׇרְג֣וֹ בְעׇרְמָ֑ה מֵעִ֣ם מִזְבְּחִ֔י תִּקָּחֶ֖נּוּ לָמֽוּת׃ {ס}
וַאֲרֵי יַרְשַׁע גְבַר עַל חַבְרֵהּ לְמִקְטְלֵהּ בִנְכִילוּ מִן מַדְבְּחִי תִּדְבְּרִנֵהּ לִמְמָת:
(טו) וּמַכֵּ֥ה אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃ {ס}
וּדְיִמְחֵי אֲבוּהִי וְאִמֵהּ אִתְקְטָלָא יִתְקְטֵל:
21 (11) And if he do not these three to her, then shall she go out free without money.
(12) He that smites a man, so that he die, shall be surely put to death.
(13) And if a man did not lie in wait, but God allowed it to happen to him; then I will appoint thee a place to which he shall flee.
(14) But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from my altar, that he may die.
(15) And he that smites his father, or his mother, shall be surely put to death.
נביאים
לד (יח) וְנָתַתִּ֣י אֶת־הָאֲנָשִׁ֗ים הָעֹֽבְרִים֙ אֶת־בְּרִתִ֔י אֲשֶׁ֤ר לֹא־הֵקִ֙ימוּ֙ אֶת־דִּבְרֵ֣י הַבְּרִ֔ית אֲשֶׁ֥ר כָּרְת֖וּ לְפָנָ֑י הָעֵ֙גֶל֙ אֲשֶׁ֣ר כָּרְת֣וּ לִשְׁנַ֔יִם וַיַּעַבְר֖וּ בֵּ֥ין בְּתָרָֽיו׃
וְאֶתֵּן יַת גַבְרַיָא דַעֲבָדוּ עַל קְיָמִי דְלָא קַיִמוּ יַת פִּתְגָמֵי קְיָמָא דִגְזָרוּ קֳדָמַי עִגְלָא דִפְסָקוּ לִתְרֵין וַעֲבָרוּ בֵּין פַּלְגוֹהִי:
(יט) שָׂרֵ֨י יְהוּדָ֜ה וְשָׂרֵ֣י יְרוּשָׁלַ֗͏ִם הַסָּֽרִסִים֙ וְהַכֹּ֣הֲנִ֔ים וְכֹ֖ל עַ֣ם הָאָ֑רֶץ הָעֹ֣בְרִ֔ים בֵּ֖ין בִּתְרֵ֥י הָעֵֽגֶל׃
רַבְרְבֵי יְהוּדָה וְרַבְרְבֵי יְרוּשְׁלֵם וְרַבְרְבַיָא וְכַהֲנַיָא וְכָל עַמָא דְאַרְעָא דַעֲבָרוּ בֵּין פַּלְגֵי עֶגְלָא:
(כ) וְנָתַתִּ֤י אוֹתָם֙ בְּיַ֣ד אֹֽיְבֵיהֶ֔ם וּבְיַ֖ד מְבַקְשֵׁ֣י נַפְשָׁ֑ם וְהָיְתָ֤ה נִבְלָתָם֙ לְמַֽאֲכָ֔ל לְע֥וֹף הַשָּׁמַ֖יִם וּלְבֶהֱמַ֥ת הָאָֽרֶץ׃
וְאַמְסַר יַתְהוֹן בְּיַד בַּעֲלֵי דְבָבֵיהוֹן וּבְיַד דְבָעָן לְמִקְטַלְהוֹן וּתְהֵי נְבֶלְתְּהוֹן מְשַׁגְרָא לְמֵיכַל לְעוֹפָא דִשְׁמַיָא וְלִבְעִירָא דְאַרְעָא:
(כא) וְאֶת־צִדְקִיָּ֨הוּ מֶלֶךְ־יְהוּדָ֜ה וְאֶת־שָׂרָ֗יו אֶתֵּן֙ בְּיַ֣ד אֹֽיְבֵיהֶ֔ם וּבְיַ֖ד מְבַקְשֵׁ֣י נַפְשָׁ֑ם וּבְיַ֗ד חֵ֚יל מֶ֣לֶךְ בָּבֶ֔ל הָעֹלִ֖ים מֵעֲלֵיכֶֽם׃
וְיַת צִדְקִיָה מְלַךְ שִׁבְטָא דְבֵית יְהוּדָה וְיַת רַבְרְבוֹהִי אֶמְסַר בְּיַד בַּעֲלֵי דְבָבֵיהוֹן וּבְיַד דְבָעַן לְמִקְטַלְהוֹן וּבְיַד מַשִׁירְיַת מַלְכָּא דְבָבֶל דְאִסְתַּלְקָא מִנְכוֹן:
(כב) הִנְנִ֨י מְצַוֶּ֜ה נְאֻם־יְהֹוָ֗ה וַהֲשִׁ֨בֹתִ֜ים אֶל־הָעִ֤יר הַזֹּאת֙ וְנִלְחֲמ֣וּ עָלֶ֔יהָ וּלְכָד֖וּהָ וּשְׂרָפֻ֣הָ בָאֵ֑שׁ וְאֶת־עָרֵ֧י יְהוּדָ֛ה אֶתֵּ֥ן שְׁמָמָ֖ה מֵאֵ֥ין יֹשֵֽׁב׃ {פ}
הָא אֲנָא מְפַקֵיד אֲמַר יְיָ וַאֲתִיבִינוּן עַל קַרְתָּא הָדָא וִיגִיחוּן קְרָבָא עֲלָהּ וְיִכְבְּשׁוּנָהּ וְיוֹקְדוּנָה בְּנוּרָא וְיַת קִרְוַיָא דְבֵית יְהוּדָה אֶתֵּן לְצָדוּ מִבְּלִי יָתֵיב:
34 (18) And I will give the men that have transgressed My covenant, who have not performed the words of the covenant which they made before Me, when they cut the calf in two, and passed between its sections,
(19) the princes of Yehuda, and the princes of Yerushalayim, the eunuchs, the priests, and all the people of the land, who passed between the sections of the calf;
(20) I will give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for food to the birds of the heaven, and to the beasts of the earth.
(21) And Żidqiyyahu king of Yehuda and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Bavel’s army, who are gone up from you.
(22) Behold, I will command, says the Lord, and cause them to return to this city; and they shall fight against it, and burn it with fire: and I will make the cities of Yehuda a desolation without inhabitant.
כתובים
טז (יג) רְצ֣וֹן מְ֭לָכִים שִׂפְתֵי־צֶ֑דֶק וְדֹבֵ֖ר יְשָׁרִ֣ים יֶאֱהָֽב׃
רְעוּתֵיהּ דְמַלְכָּא שִׂפְוָתָא דְצִדְקְתָא וּמִלְתָא דִתְרִצֵי רָחֵם:
(יד) חֲמַת־מֶ֥לֶךְ מַלְאֲכֵי־מָ֑וֶת וְאִ֖ישׁ חָכָ֣ם יְכַפְּרֶֽנָּה׃
חֵמְתֵיהּ דְמַלְכָּא מַלְאֲכֵי דְמוֹתָא אִנוּן וְגַבְרָא חַכִּימָא נִדְעֲכִנֵיהּ:
(טו) בְּאוֹר־פְּנֵי־מֶ֥לֶךְ חַיִּ֑ים וּ֝רְצוֹנ֗וֹ כְּעָ֣ב מַלְקֽוֹשׁ׃
בִּנְהוֹרָא דְפַרְצוֹפֵיהּ דְמַלְכָּא חַיֵי וְצִבְיוֹנֵיהּ הֵיךְ עֲנָנָא בִּבְרִירוּתָא:
(טז) קְֽנֹה־חׇכְמָ֗ה מַה־טּ֥וֹב מֵחָר֑וּץ וּקְנ֥וֹת בִּ֝ינָ֗ה נִבְחָ֥ר מִכָּֽסֶף׃
דְקָנֵי חָכְמְתָא טָבָא לֵיהּ מִן דַהֲבָא סְנִינָא וּדְקָנֵי בְיוּנָא טָב מִן סַנְיָא גַבְיָא:
(יז) מְסִלַּ֣ת יְ֭שָׁרִים ס֣וּר מֵרָ֑ע שֹׁמֵ֥ר נַ֝פְשׁ֗וֹ נֹצֵ֥ר דַּרְכּֽוֹ׃
שְׁבִילָא דִתְרִיצֵי מִסְטֵי מִן בִּישְׁתָא וּדְמַזְהַר נַפְשֵׁיהּ נָטַר אָרְחֵיהּ:
16 (13) Righteous lips are the delight of kings; and they love him who speaks what is right.
(14) The wrath of a king is as messengers of death: but a wise man will pacify it.
(15) In the light of the king’s countenance is life; and his favour is as a cloud bringing the spring rain.
(16) How much better is it to get wisdom than gold! and to get understanding is preferable to silver!
(17) The highway of the upright is to depart from evil: he that guards his path preserves his soul.
משנה
א. הָאִשָּׁה שֶׁנִּתְאַרְמְלָה אוֹ שֶׁנִּתְגָּרְשָׁה, הִיא אוֹמֶרֶת בְּתוּלָה נְשָׂאתַנִי, וְהוּא אוֹמֵר, לֹא כִי אֶלָּא אַלְמָנָה נְשָׂאתִיךְ, אִם יֵשׁ עֵדִים שֶׁיָּצָאת בְּהִנּוּמָא וְרֹאשָׁהּ פָּרוּעַ, כְּתֻבָּתָהּ מָאתָיִם. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, אַף חִלּוּק קְלָיוֹת רְאָיָה:
ב. וּמוֹדֶה רַבִּי יְהוֹשֻׁעַ בְּאוֹמֵר לַחֲבֵרוֹ שָׂדֶה זוֹ שֶׁל אָבִיךָ הָיְתָה וּלְקַחְתִּיהָ הֵימֶנּוּ, שֶׁהוּא נֶאֱמָן, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁהִיא שֶׁל אָבִיו וְהוּא אוֹמֵר לְקַחְתִּיהָ הֵימֶנּוּ, אֵינוֹ נֶאֱמָן:
ג. הָעֵדִים שֶׁאָמְרוּ כְּתַב יָדֵינוּ הוּא זֶה, אֲבָל אֲנוּסִים הָיִינוּ, קְטַנִּים הָיִינוּ, פְּסוּלֵי עֵדוּת הָיִינוּ, הֲרֵי אֵלּוּ נֶאֱמָנִים. וְאִם יֵשׁ עֵדִים שֶׁהוּא כְתַב יָדָם אוֹ שֶׁהָיָה כְתַב יָדָם יוֹצֵא מִמָּקוֹם אַחֵר, אֵינָן נֶאֱמָנִין:
ד. זֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה כְתַב יָדוֹ שֶׁל חֲבֵרִי, וְזֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה כְתַב יָדוֹ שֶׁל חֲבֵרִי, הֲרֵי אֵלּוּ נֶאֱמָנִין. זֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה אוֹמֵר זֶה כְתַב יָדִי, צְרִיכִים לְצָרֵף עִמָּהֶם אַחֵר, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים, אֵינָן צְרִיכִין לְצָרֵף עִמָּהֶם אַחֵר, אֶלָּא נֶאֱמָן אָדָם לוֹמַר זֶה כְתַב יָדִי:
ה. הָאִשָּׁה שֶׁאָמְרָה אֵשֶׁת אִישׁ הָיִיתִי וּגְרוּשָׁה אָנִי, נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁהָיְתָה אֵשֶׁת אִישׁ וְהִיא אוֹמֶרֶת גְּרוּשָׁה אָנִי, אֵינָהּ נֶאֱמֶנֶת. אָמְרָה נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית וְהִיא אוֹמֶרֶת טְהוֹרָה אָנִי, אֵינָהּ נֶאֱמֶנֶת. וְאִם מִשֶּׁנִּשֵּׂאת בָּאוּ עֵדִים, הֲרֵי זוֹ לֹא תֵצֵא:
ו. שְׁתֵּי נָשִׁים שֶׁנִּשְׁבּוּ, זֹאת אוֹמֶרֶת נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, וְזֹאת אוֹמֶרֶת נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, אֵינָן נֶאֱמָנוֹת. וּבִזְמַן שֶׁהֵן מְעִידוֹת זוֹ אֶת זוֹ, הֲרֵי אֵלּוּ נֶאֱמָנוֹת:
ז. וְכֵן שְׁנֵי אֲנָשִׁים, זֶה אוֹמֵר כֹּהֵן אָנִי וְזֶה אוֹמֵר כֹּהֵן אָנִי, אֵינָן נֶאֱמָנִין. וּבִזְמַן שֶׁהֵן מְעִידִין זֶה אֶת זֶה, הֲרֵי אֵלּוּ נֶאֱמָנִין:
ח. רַבִּי יְהוּדָה אוֹמֵר, אֵין מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד. אָמַר רַבִּי אֶלְעָזָר, אֵימָתַי, בִּמְקוֹם שֶׁיֵּשׁ עוֹרְרִין. אֲבָל בִּמְקוֹם שֶׁאֵין עוֹרְרִין, מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגָן, מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד:
ט. הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִידֵי גוֹיִם עַל יְדֵי מָמוֹן, מֻתֶּרֶת לְבַעְלָהּ. עַל יְדֵי נְפָשׁוֹת, אֲסוּרָה לְבַעְלָהּ. עִיר שֶׁכְּבָשָׁהּ כַּרְכּוֹם, כָּל כֹּהֲנוֹת שֶׁנִּמְצְאוּ בְתוֹכָהּ, פְּסוּלוֹת. וְאִם יֵשׁ לָהֶן עֵדִים, אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, הֲרֵי אֵלּוּ נֶאֱמָנִין. וְאֵין נֶאֱמָן אָדָם עַל יְדֵי עַצְמוֹ. אָמַר רַבִּי זְכַרְיָה בֶן הַקַּצָּב, הַמָּעוֹן הַזֶּה, לֹא זָזָה יָדָהּ מִתּוֹךְ יָדִי מִשָּׁעָה שֶׁנִּכְנְסוּ גוֹיִם לִירוּשָׁלַיִם וְעַד שֶׁיָּצָאוּ. אָמְרוּ לוֹ, אֵין אָדָם מֵעִיד עַל יְדֵי עַצְמוֹ:
י. וְאֵלוּ נֶאֱמָנִין לְהָעִיד בְּגָדְלָן מָה שֶׁרָאוּ בְקָטְנָן. נֶאֱמָן אָדָם לוֹמַר, זֶה כְתַב יָדוֹ שֶׁל אַבָּא, וְזֶה כְתַב יָדוֹ שֶׁל רַבִּי, וְזֶה כְתַב יָדוֹ שֶׁל אָחִי. זָכוּר הָיִיתִי בִפְלוֹנִית שֶׁיָּצְתָה בְהִנּוּמָא, וְרֹאשָׁהּ פָּרוּעַ. וְשֶׁהָיָה אִישׁ פְּלוֹנִי יוֹצֵא מִבֵּית הַסֵּפֶר לִטְבֹּל לֶאֱכֹל בַּתְּרוּמָה. וְשֶׁהָיָה חוֹלֵק עִמָּנוּ עַל הַגֹּרֶן. וְהַמָּקוֹם הַזֶּה בֵּית הַפְּרָס. וְעַד כָּאן הָיִינוּ בָאִין בְּשַׁבָּת. אֲבָל אֵין אָדָם נֶאֱמָן לוֹמַר, דֶּרֶךְ הָיָה לִפְלוֹנִי בַמָּקוֹם הַזֶּה, מַעֲמָד וּמִסְפֵּד הָיָה לִפְלוֹנִי בַמָּקוֹם הַזֶּה:
1. With regard to a woman who was widowed or divorced, and is now claiming payment of her marriage contract that is not before the court, and she says: You married me as a virgin, who is entitled to two hundred dinars, and he says: No; rather, I married you as a widow, who is entitled to one hundred dinars, then, if there are witnesses that she went out of her father’s house to her wedding with a hinnuma or with her hair uncovered, in a manner typical of virgins, payment of her marriage contract is two hundred dinars. Rabbi Yoḥanan ben Beroka says: Even testimony that there was distribution of roasted grain, which was customary at weddings of virgins, constitutes proof that she is a virgin.
2. Several disputes between Rabban Gamliel and Rabbi Yehoshua were cited previously with regard to the credibility accorded to the respective claims of parties to a dispute. Based on one of those disputes, the tanna adds: And Rabbi Yehoshua concedes in a case where one says to another: This field, which is currently in my possession, belonged to your father and I purchased it from him, that he is deemed credible, and his entire claim is accepted. The court accepts not only his admission that it once belonged to the other’s father, but also his statement that he purchased it. This is so, as the mouth that prohibited, i.e., claimed that the field had belonged to the other’s father, is the mouth that permitted, i.e., claimed that he purchased the field. Even if he had not admitted that it had belonged to the other’s father, the field would have remained in his possession. Therefore, his claim is accepted. However, if there are witnesses that the field belonged to his father, and the one who has the field in his possession says: I purchased it from him, he is not deemed credible and his claim is rejected.
3. With regard to the witnesses who said in their testimony to ratify their signatures in a document: We signed the document and this is our handwriting; however, we were compelled to sign, or we were minors when we signed, or we were disqualified witnesses, e.g., we are relatives of one of the parties, they are deemed credible. Since the document is ratified on the basis of their testimony, it is likewise invalidated on the basis of their testimony. However, if there are other witnesses who testify that it is their handwriting, or if their handwriting emerges on a document from another place, enabling confirmation of their signatures by comparing the two documents, then the witnesses who signed the document are not deemed credible. The document is not invalidated based on their testimony, because ratification of the document is not dependent on their testimony, as their signatures can be authenticated independently.
4. If this witness whose name is signed on a document says: This is my handwriting and this is the handwriting of my fellow witness, and that witness says: This is my handwriting and that is the handwriting of my fellow witness, these witnesses are deemed credible and the document is ratified, as together they provide testimony authenticating both signatures. If this witness says: This is my handwriting, and that witness says: This is my handwriting, and neither testifies with regard to the signature of the other, they must add another witness with them who will authenticate the signatures of the two witnesses, as otherwise, each of the witnesses would be testifying with regard to half the sum in the document; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: They need not add another witness with them. Rather, a person is deemed credible to say: This is my handwriting. The testimony of the two signatories about their own signatures is sufficient.
5. With regard to a woman who said: I was a married woman and now I am a divorcée, she is deemed credible and permitted to remarry, as the mouth that prohibited and established that she was married is the mouth that permitted, and established that she is divorced. However, if there are witnesses that she was a married woman, and she says: I am a divorcée, she is not deemed credible. Similarly, with regard to a woman who said: I was taken captive but I am pure, as I was not raped in captivity, she is deemed credible and permitted to marry a priest, as the mouth that prohibited and established that she was taken captive is the mouth that permitted and established that she was not defiled. But if there are witnesses that she was taken captive, and she says: I am pure, she is not deemed credible. And if witnesses came after she married, this woman need not leave her husband.
6. In a case where witnesses testify that there are two women who were taken captive, and this woman says: I was taken captive but I am pure, and that woman says: I was taken captive but I am pure, they are not deemed credible. And when this woman testifies about that woman that she is pure and vice versa, they are deemed credible.
7. And likewise, with regard to two men whose lineage is unknown, and this man says: I am a priest, and that man says: I am a priest, they are not deemed credible. And when this man testifies about that man that he is a priest and vice versa, they are deemed credible.
8. Rabbi Yehuda says: One does not elevate a man to priesthood on the basis of one witness. Two witnesses are required for that purpose. Rabbi Elazar says: When is that the ruling? In a case where there are challengers to his claim that he is a priest. However, in a case where there are no challengers, one elevates a man to priesthood on the basis of one witness. Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, son of the deputy High Priest: One elevates a man to priesthood on the basis of one witness.
9. In the case of a woman who was imprisoned by gentiles due to a monetary offense committed by her husband, once she is released after he pays his debt, she is permitted to her husband, even if he is a priest. There is no concern that they violated her because their objective is to coerce the husband to pay his debt in exchange for her release. Were they to abuse her, it is possible that he would be unwilling to pay. However, if a woman was imprisoned due to a capital offense and sentenced to death, once she is released she is forbidden to her husband even if he is not a priest due to the concern that perhaps her captors violated her, and she acquiesced to one of them. With regard to a city that was conquered by an army laying siege, all the women married to priests located in the city are unfit and forbidden to their husbands, due to the concern that they were raped. And if they have witnesses, even if the witness is a slave, even if the witness is a maidservant, both of whom are generally disqualified as witnesses, they are deemed credible. And a person is not deemed credible to establish his status by his own testimony. Therefore, a woman is not deemed credible to claim that she was not violated. Rabbi Zekharya ben HaKatzav said: I swear by this abode of the Divine Presence that my wife’s hand did not move from my hand from the time that the gentiles entered Jerusalem until they left, and I know for a fact that she was not defiled. The Sages said to him: A person cannot testify about himself. The legal status of one’s wife is like his own status in this regard. Therefore, your testimony is not accepted, and your wife is forbidden to you.
10. And these are deemed credible to testify in their majority with regard to what they saw in their minority. A person is deemed credible to say: This is my father’s handwriting, and to say: This is my teacher’s handwriting; and to say: This is my brother’s handwriting, even though he never saw their handwriting after reaching majority. § Similarly, one is deemed credible to say: I was reminded of the wedding of so-and-so, who went out with a hinnuma, or with her hair uncovered in a manner typical of virgins, and therefore, her marriage contract is two hundred dinars; and to say that so-and-so would leave school to immerse in order to partake of teruma, and that he would share teruma with us at the threshing floor and therefore he is a priest. Similarly, one is deemed credible to say: This place is a beit haperas, a field with a grave that was plowed, scattering the bones, and rendering the field a place of uncertain ritual impurity; and to say: Until here we would come on Shabbat and thereby determine the Shabbat boundary. However, a person is neither deemed credible to say: So-and-so had a path in this place; nor to say: So-and-so had a tract of land where they would perform the ritual of standing and sitting and deliver a eulogy in that place, thereby attesting that the land belongs to that person. The reason he is not deemed credible in those cases is that full-fledged testimony is required to remove property from the possession of its presumptive owner.
גמרא
אָמַר רִבִּי אָמֵי מְנַיִן לְהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר מִן הַתּוֹרָה שֶׁנֶּאֱמַר (דברים כ''ב) אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶה לְאִשָּׁה. לָאִישׁ אֲסָרָה הַזֶה הִתִּירָהּ. לָמָה לִי קְרָא סְבָרָא הִיא הוּא אֲסָרָהּ וְהוּא שָׁרֵי לָהּ אֶלָּא כִּי אִצְטְרִיךְ קְרָא לְכִדְרַב הוּנָא דְאָמַר רַב הוּנָא אָמַר רַב מְנַיִן לְאַב שֶׁנֶּאֱמָן לֶאֱסוֹר אֶת בִּתּוֹ מִן הַתּוֹרָה שֶׁנֶּאֱמַר אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לָמָה לִי מִבְעֵי לֵיהּ לְכִדְתָנֵי רִבִּי יוֹנָה דְתָנֵי רִבִּי יוֹנָה אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה וְלֹא לְיָבָם. תָּנוּ רַבָּנָן הָאִשָּׁה שֶׁאָמְרָה אֵשֶׁת אִישׁ אֲנִי וְחָזְרָה וְאָמְרָה פְּנוּיָה אֲנִי נֶאֱמֶנֶת. וְהָא שָׁוְויָה לְנַפְשָׁהּ חֲתִיכָא דְאִיסוּרָא אָמַר רָבָא בַּר רַב הוּנָא כְּגוֹן שֶׁנָּתְנָה אֲמַתְלָא לִדְבָרֵיהָּ תַּנְיָא נַמִּי הַכִי אָמְרָה אֵשֶׁת אִישׁ אֲנִי וְחָזְרָה וְאָמְרָה פְּנוּיָה אֲנִי אֵינָהּ נֶאֱמֶנֶת וְאִם נָתְנָה אֲמַתְלָא לִדְבָרֵיהָ נֶאֱמֶנֶת וּמַעֲשֵׂה נַמֵּי בְּאִשָּׁה אֶחָת גְּדוֹלָה שֶׁהָיְתָה גְדוֹלָה בְּנוֹי וְקָפְצוּ עָלֶיהָ בְּנֵי אָדָם לְקַדְּשָׁהּ וְאָמְרָה לָהֶם מְקוּדֶשֶׁת אֲנִי לְיָמִים עָמְדָה וְקִדְּשָׁה אֶת עַצְמָהּ אָמְרוּ לָהּ חֲכָמִים מַה רָאִית לַעֲשׂוֹת כֵּן. אָמְרָה לָהֶם בַּתְּחִלָּה שֶׁבָּאוּ עָלַי אֲנָשִׁים שֶׁאֵינָם מְהוּגָנִים אָמַרְתִּי מְקוּדֶשֶׁת אֲנִי עַכְשָׁיו שֶׁבָּאוּ עָלַי אֲנָשִׁים מְהוּגָנִים עָמַדְתִּי וְקִדַּשְׁתִּי אֶת עַצְמִי וְזוּ הֲלָכָה הֶעֱלָה רַב אַחָא שַׂר הַבִּירָה לִפְנֵי חֲכָמִים בְּאוּשָׁא וְאָמְרוּ אִם נָתְנָה אֲמַתְלָא לִדְבָרֶיהָ נֶאֱמֶנֶת. בָּעָא מִינֵיהּ שְׁמוּאֵל מֵרַב אָמְרָה טְמֵאָה אֲנִי וְחָזְרָה וְאָמְרָה טְהוֹרָה אֲנִי מַהוּ אָמַר לֵיהּ אַף בְּזוּ אִם נָתְנָה אֲמַתְלָא לִדְבָרֶיהָ נֶאֱמֶנֶת. תָּנָא מִינֵיהּ אַרְבְּעִין זִמְנִין וַאֲפִלּוּ הַכִי לֹא עָבַד שְׁמוּאֵל עוֹבָדָא בְּנַפְשֵׁיהּ:
GEMARA: Rav Asi said: From where in the Torah is the principle: The mouth that prohibited is the mouth that permitted, derived? It is derived as it is stated: “I gave my daughter to this man [la’ish hazeh] as a wife” (Deuteronomy 22:16). When the father said that he married her off “to the man [la’ish]” without revealing his identity, he rendered her forbidden to all men. When he then says “this [hazeh],” thereby identifying the man to whom he married her off, he renders her permitted to her husband.
The Gemara asks: Why do I need to derive this from the verse? It is based on logic: He rendered her forbidden and he rendered her permitted. Rather, where this verse is necessary, is in order to derive the halakha that Rav Huna said that Rav said, as Rav Huna said that Rav said: From where in the Torah is it derived that a father is deemed credible to render his daughter forbidden? It is derived as it is stated: “I gave my daughter to the man [la’ish]” (Deuteronomy 22:16). The Gemara asks: Why do I need the subsequent term “this [hazeh]”?
The Gemara explains: The verse is necessary to derive the halakha that Rabbi Yona taught; as Rabbi Yona taught in a baraita that in the verse: “I gave my daughter to this man,” written in the context of a husband slandering his wife, “this” is written to infer: The halakhot in this passage apply to a man who slanders his wife and not to the yavam, in the case of levirate marriage.
§ The Sages taught with regard to the woman who said: I am a married woman, and then said: I am unmarried, that she is deemed credible. The Gemara asks: But didn’t she render herself an entity of prohibition? When she said that she was married she rendered herself forbidden to all men. How then can she abrogate the prohibition? The Gemara answers that Rava bar Rav Huna said: It is referring to a case where she provided a rationale [amatla] for her initial statement and explained why she said that she was a married woman. That was also taught in a baraita with regard to the woman who said: I am a married woman, and then said: I am unmarried, that she is not deemed credible. And if she provided a rationale for her initial statement, she is deemed credible.
And there was also an incident involving an important woman who was outstanding in beauty, and many men were clamoring to betroth her. And she said to them: I am already betrothed. Sometime later she arose and betrothed herself to a man. The Sages said to her: What did you see that led you to do so? She said to them: Initially, when unscrupulous people approached me seeking to marry me, I said: I am betrothed. Now that scrupulous people approached me, I arose and betrothed myself to one of them. And the Gemara notes: This halakha was raised by Rav Aḥa Sar HaBira before the Sages in Usha, the seat of the Sanhedrin, and the Sages said: If she provided a rationale for her statement, she is deemed credible.
Shmuel raised a dilemma before Rav: If a woman said to her husband: I am ritually impure as I am menstruating, and then said: I am pure, what is the halakha? Is she permitted based on her latter statement, or did she render herself an entity of prohibition with her first statement and therefore remains forbidden? Rav said to him: Even in that case, if she provided a
rationale for her statement, she is deemed credible. The Gemara relates: Shmuel learned this halakha from him forty times to ensure that he would not forget it, and even so, when confronted with a similar situation, Shmuel did not rely on that lenient ruling and did not take action with regard to himself and his wife.
זוהר
דָּבָר אַחֵר וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ. רִבִּי יְהוּדָה פָּתַח (תהלים פ''א) שְׁמַע עַמִּי וְאָעִידָה בָּךְ וְגוֹמֵר. לֹא יִהְיֶה בְךָ אֵל זָר וְגוֹמֵר. אָנֹכִי יְיָ אֱלֹהֶיךָ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם וְגוֹמֵר. הַנֵי קְרָאֵי אֲמָרָן דָּוִד בְּרוּחַ קֻדְשָׁא וְאִית לְאִסְתַּכְּלָא בְהוּ. שְׁמַע עַמִּי בְּכַמָּה אַתְרִין אַזְהָרַת אוֹרַיְיתָא לְבַר נַשׁ בְּכַמָּה אַתְרִין קֻדְּשָׁא בְּרִיךְ הוּא אַזְהִיר בֵּיהּ בְּבַר נַשׁ וְכֹלָּא לְתוֹעַלְתָּא דְבַר נַשׁ בְּגִין דְּיִנְטַר פִּקוּדֵי אוֹרַיְיתָא דְּכָל מָאן דְיִנְטַר אָרְחֵי דְאוֹרַיְיתָא וְאִשְׁתְּדַל בָּהּ כְּמָאן דְּאִשְׁתַּדֵּל בִּשְׁמָא קַדִּישָׁא דְּתַנֵינָן אוֹרַיְיתָא כְּלָא שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא וּמָאן דְּמִשְׁתַּדֵּל בָּהּ כְּמָאן דְּמִשְׁתַּדֵּל בִּשְׁמָא קַדִּישָׁא בְּגִין דְּאוֹרַיְיתָא כֹלָּא חַד שְׁמָא קַדִּישָׁא הוּא שְׁמָא עִלָּאָה שְׁמָא דְכָלִיל כָּל שְׁמָהָן. וּמַאן דְּגָרַע אוֹת חַד מִינָהּ כְּאִלּוּ עַבִיד פְּגִימוּתָא בִשְׁמָא קַדִּישָׁא. תָּאנָא וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא תוֹסִיף עַל אוֹרַיְיתָא וְלֹא תִגְרַע מִנַּיְהוּ רִבִּי חִיָּיא אָמַר וְשֵׁם אֱלֹהִים אֲחֵרִים דָּא מָאן דְּיִתְעֲסַק בְּסִפְרִין אַחֲרָנִין דְּלָא מִסִטְרָא דְאוֹרַיְיתָא לֹא יִשָּׁמַע עַל פִּיךָ דְּאָסִיר אֲפִלּוּ לְאַדְכְּרָא לוֹן וּלְמֵילַף מִנַיְיהוּ טַעֲמָא כָּל שֶׁכֵּן עַל אוֹרַיְיתָא. רִבִּי יְהוּדָה מַתְנֵי הַכִי מָאי טַעֲמָא כְתִיב וְשֵׁם אֱלֹהִים אֲחֵרִים וְסָמִיךְ לֵיהּ אֶת חַג הַמַּצוֹת תִּשְׁמוֹר אֶלָּא מָאן דְּלָא נָטִיר הָאי כְמָאן דְּלָא נָטִיר מְהֵימְנוּתָא דְקֻדְּשָׁא בְּרִיךְ הוּא. מָאי טַעֲמָא. מִשּׁוּם דְּבֵיהּ אֲחִידָא מִלָּה. אָמַר רִבִּי יִצְחָק וְכֵן בְּכָל שְׁאַר זִמְנִין וְחַגִּין דְּהָא כֻלְּהוּ אֲחִידָן בִּשְׁמָא קַדִּישָׁא עִלָּאָה, וְעַל דָּא תָנֵינָן מָאי דִכְתִיב (דברים ט''ז) שָׁלש פְּעָמִים בַּשָּׁנָה מִשּׁוּם דִּבְהוּ תַלְיָיא מְהֵימְנוּתָא. יֵרָאֶה כָל זְכוּרְךָ אֲמָאי כָל זְכוּרְךָ אָמַר רִבִּי אֶלְעָזָר כָּל זְכוּרְךָ מַמָּשׁ בְּגִין דְּנַטְּלִין בִּרְכָתָא מִמַּבּוּעָא דְנַחֲלָא. מִכָּאן תָּנֵינָן כָּל בַּר יִשְׂרָאֵל דְאִתְגְּזַר בָּעֵי לְאִתְחֲזָאָה קָמֵי מַלְכָּא קַדִּישָׁא בְּגִין דְיִטּוֹל בִּרְכָתָא מִמַּבּוּעֵי דְּנַחֲלָא הֲדָא הוּא דִכְתִיב (שם) כְּבִרְכַּת יְיָ אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ:
פֵּרוּשׁ אַחֵר עַל, וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ. רַבִּי יְהוּדָה פָּתַח, שְׁמַע עַמִּי וְאָעִידָה בָךְ וְגוֹ'. לֹא יִהְיֶה בְךְ אֵל זָר וְגוֹ'. אָנֹכִי ה' אֱלֹקֶיךְ הַמַּעֲלְךְ מֵאֶרֶץ מִצְרַיִם וְגוֹ'. מִקְרָאוֹת אֵלּוּ אֲמָרָם דָּוִד בְּרוּחַ הַקֹּדֶשׁ, וְיֵשׁ לְהִסְתַּכֵּל בָּהֶם. שְׁמַע עַמִּי, בְּכַמָּה מְקוֹמוֹת הִזְהִירָה הַתּוֹרָה לָאָדָם, בְּכַמָּה מְקוֹמוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מַזְהִיר בָּאָדָם, וְהַכֹּל לְתוֹעֶלֶת הָאָדָם, כְּדֵי שֶׁיִּשְׁמֹר מִצְוֹת הַתּוֹרָה, שֶׁכָּל מִי שֶׁיִּשְׁמֹר דַּרְכֵּי הַתּוֹרָה, וְעוֹסֵק בָּהּ, כְּמִי שֶׁעוֹסֵק בַּשֵּׁם הַקָּדוֹשׁ. שֶׁלָּמַדְנוּ, הַתּוֹרָה כֻּלָּהּ הִיא הַשֵּׁם שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִי שֶׁעוֹסֵק בָּהּ כְּאִלּוּ עוֹסֵק בַּשֵּׁם הַקָּדוֹשׁ, מִשּׁוּם שֶׁהַתּוֹרָה כֻּלָּהּ שֵׁם אֶחָד קָדוֹשׁ הוּא, שֵׁם עֶלְיוֹן, שֵׁם הַכּוֹלֵל. וּמִי שֶׁגּוֹרֵעַ אוֹת אַחַת מִמֶּנָּהּ, כְּאִלּוּ עָשָׂה פְּגָם בַּשֵּׁם הַקָּדוֹשׁ. לָמַדְנוּ, וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ, אַל תּוֹסִיף עַל הַתּוֹרָה וְעַל תִּגְרַע מִמֶּנָּהּ. רַבִּי חִיָּא אָמַר, וְשֵׁם אֱלֹהִים אֲחֵרִים, זֶה מִי שֶׁעוֹסֵק בִּסְפָרִים אֲחֵרִים, שֶׁאֵינָם מִצַד הַתּוֹרָה. לֹא יִשָּׁמַע עַל פִּיךְ. שֶׁאָסוּר אֲפִלּוּ לְהַזְכִּירָם וְלִלְמֹד מֵהֶם טַעַם. וְכָל שֶׁכֵּן, טַעַם עַל הַתּוֹרָה. רַבִּי יְהוּדָה לוֹמֵד כָּךְ. מַה הַטַּעַם שֶׁכָּתוּב, וְשֵׁם אֱלֹהִים אֲחֵרִים. וְסָמוּךְ לוֹ, וְאֶת חַג הַמַּצוֹת תִּשְׁמֹר, אֶלָּא מִי שֶׁאֵינוֹ שׁוֹמֵר זֶה, כְּמִי שֶׁאֵינוֹ שׁוֹמֵר אֱמוּנַת הַקָּדוֹשׁ בָּרוּךְ הוּא, מַה הַטַּעַם. מִשּׁוּם שֶׁבּוֹ אָחוּז הַדָּבָר. אָמַר רַבִּי יִצְחָק, וְכֵן בְּכָל שְׁאָר הַחַגִּים וּזְמַנִּים, שֶׁכֻּלָּם אֲחוּזִים בִּשְׁמוֹ הַקָּדוֹשׁ הָעֶלְיוֹן. וְעַל זֶה לָמַדְנוּ, מַה שֶּׁכָּתוּב, שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה, מִשּׁוּם שֶׁבָּהֶם. תְּלוּיָה הָאֱמוּנָה. יֵרָאֶה כָל זְכוּרְךְ, לָמָּה כָּל זְכוּרְךְ. אָמַר רַבִּי אֶלְעָזָר, כָּל זְכוּרְךְ מַמָּשׁ מִשּׁוּם שֶׁמְּקַבְּלִים בְּרָכָה מִמַּבּוּעַ שֶׁל הַנַּחַל, מִכָּאן לָמַדְנוּ, שֶׁכָּל אִישׁ יִשְׂרָאֵל שֶׁנִּמּוֹל, צָרִיךְ לְהֵרָאוֹת לִפְנֵי הַמֶּלֶךְ הַקָּדוֹשׁ, מִשּׁוּם שֶׁמְּקַבֵּל בְּרָכָה מִן הַמַּבּוּעַ שֶׁל הַנַּחַל. זֶהוּ שֶׁנֶּאֱמַר, כְּבִרְכַּת ה' אֱלֹקֶיךְ אֲשֶׁר נָתַן לָךְ. וְכָתוּב אֶל פְּנֵי הָאָדוֹן ה'.
הלכה פסוקה
א. מִי שֶׁהָיָה עוֹסֵק בִּמְלָאכָה מַפְסִיק עַד שֶׁיִקְרָא פָּרָשָׁה רִאשׁוֹנָה כֻּלָּהּ וְכֵן הָאוּמְנִין בְּטֵלִין מִמְּלַאכְתָּן בְּפָרָשָׁה רִאשׁוֹנָה כְּדֵי שֶׁלֹּא תְהֵא קְרִיאָתָן עֲרָאי וְהַשְּׁאָר קוֹרֵא הוּא כְדַרְכּוֹ וְעוֹסֵק בִּמְלָאכְתּוֹ אֲפִלּוּ הָיָה עוֹמֵד בְּרֹאשׁ הָאִילָן אוֹ בְּרֹאשׁ הַכּוֹתֵל קוֹרֵא בִּמְקוֹמוֹ וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:
ב. הָיָה עוֹסֵק בְּתַלְמוּד תּוֹרָה וְהִגִּיעַ זְמַן קְרִיאַת שְׁמַע פּוֹסֵק וְקוֹרֵא וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ הָיָה עוֹסֵק בְּצָרְכֵי רַבִּים לֹא יַפְסִיק אֶלָּא יִגְמוֹר עִסְּקֵיהֶן וְיִקְרָא אִם נִשְׁאַר עֵת לִקְרוֹת:
ג. הָיָה עוֹסֵק בַּאֲכִילָה אוֹ שֶׁהָיָה בַּמֶּרְחָץ אוֹ שֶׁהָיָה עוֹסֵק בְּתִסְפּוֹרֶת אוֹ שֶׁהָיָה מְהַפֵּךְ בְּעוֹרוֹת אוֹ שֶׁהָיוּ עוֹסְקִין בַּדִּין גּוֹמֵר וְאַחַר כָּךְ קוֹרֵא קְרִיאַת שְׁמַע. וְאִם הָיָה מִתְיָירֵא שֶׁמָּא יַעֲבוֹר זְמַן קְרִיאָתָהּ וּפָסַק וְקָרָא הֲרֵי זֶה מְשֻׁבָּח:
A person, engaged in work at the time, pauses till he has read the whole of the first section. So also, artizans intermit their tasks while reciting the first section, so that their reading of the Shema shall not be perfunctory. The rest of the Shema, everyone reads, continuing his task in the meanwhile. Even if one is standing on the top of a tree or on a wall, he reads the Shema in that place, reciting there also the preceding and succeeding blessings.
If one was engaged in the study of the Torah and the time has come to read the Shema, he intermits his study, reads the Shema and recites the blessings before and after it. If one was engaged in public duties, he should not stop but complete them, and then read the Shema if there is still time to do so.
If one was eating, bathing, trimming his hair, turning hides in a tannery or hearing a trial in court, he finishes the matter in hand and then recites the Shema. If, fearing that the time for reading the Shema might pass, he interrupted the work on which he was engaged and read the Shema, he is accounted praiseworthy.
מוסר
מלוקט ספרי מוסר
כְּשֶׁרוֹצֶה לִשְׁכַּב בַּלַּיְלָה יִזָּהֵר לִקְרוֹת קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה כְּהוֹגֵן תֵּיבָה בְּתֵיבָה וְסֵדֶר קְרִיאַת שְׁמַע כַּכָּתוּב בִּסְפָרִים וְיֹאמַר וִדּוּי כַּכָּתוּב שָׁם וּבִתְחִלַּת שְׁכִיבָתוֹ אִם יָכוֹל יְהַרְהֵר אֵיזֶה פָסוּק אוֹ דְבַר תּוֹרָה וְהוּא תּוֹעֶלֶת גְּדוֹלָה לְהִנָּצֵל מִקֶּרִי כִּי יָשֵׁן מַמָּשׁ מִתּוֹךְ דִּבְרֵי תוֹרָה וְעֵץ חַיִּים הִיא לִדָּבֵק בַּחַיִּים. וְאַזְהָרָה שָׁמַעְנוּ כִּי בִּתְחִלַּת שְׁכִיבָה יִישַׁן עַל צַד שְׂמֹאל וּמִלְּבַד שֶׁעַל פִּי הָרְפוּאָה טוֹב לַגוּף לִישָׁן בִתְחִלַּת הַלַּיְלָה עַל צַד שְׁמֹאל גַּם הוּא רְפוּאַת הַנֶּפֶשׁ שֶׁמַּכְנִיעַ צַד שְׂמֹאל. וִידִיעַת הַהֲפָכִים אַחַת הִיא כְּטַעַם לְשַׁ''ד כֵּן הַשּׁוֹכֵב עַל צַד יָמִין מַגְבִּיר צַד שְׂמֹאל בַּעֲשׂוֹתוֹ וְל''וֹ אָחַ''ז לִקְרוֹ''א לוֹ רַחֲמָנָא לִיצְלָן וּבְיּוֹתֵר צָרִיךְ לִזָּהֵר מִדְּבָרִים אֵלּוּ בִּהְיוֹתוֹ בַּעַל תְּשׁוּבָה כִּי הַחוֹטֵא אֵין מְדַקְדְּקִין עִמּוֹ עַל שְׂמֹאל שֶׁהוּא יָמִין אֲבָל בַּעַל תְּשׁוּבָה רוֹדְפִין אַחֲרָיו וְצָרִיךְ לִזָּהֵר: