תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
כא (ז) וְכִֽי־יִמְכֹּ֥ר אִ֛ישׁ אֶת־בִּתּ֖וֹ לְאָמָ֑ה לֹ֥א תֵצֵ֖א כְּצֵ֥את הָעֲבָדִֽים׃
וַאֲרֵי יְזַבֵּן גְבַר יָת בְּרַתֵּהּ לְאַמְהוּ לָא תִפּוֹק כְּמַפְקָנוּת עַבְדַיָא:
(ח) אִם־רָעָ֞ה בְּעֵינֵ֧י אֲדֹנֶ֛יהָ אֲשֶׁר־[ל֥וֹ] (לא) יְעָדָ֖הּ וְהֶפְדָּ֑הּ לְעַ֥ם נׇכְרִ֛י לֹא־יִמְשֹׁ֥ל לְמׇכְרָ֖הּ בְּבִגְדוֹ־בָֽהּ׃
אִם בִּישָׁא בְּעֵינֵי רִבּוֹנַהּ דִיקַיְמַהּ לֵהּ וְיִפְרְקִנַהּ לִגְבַר אָחֳרָן לֵית לֵהּ רְשׁוּ לְזַבּוֹנַהּ בְּמִשְׁלְטֵהּ בַהּ:
(ט) וְאִם־לִבְנ֖וֹ יִֽיעָדֶ֑נָּה כְּמִשְׁפַּ֥ט הַבָּנ֖וֹת יַעֲשֶׂה־לָּֽהּ׃
וְאִם לִבְרֵהּ יְקַיְמִנַהּ כְּהִלְכַת בְּנַת יִשְׂרָאֵל יַעְבֵּד לַהּ:
(י) אִם־אַחֶ֖רֶת יִֽקַּֽח־ל֑וֹ שְׁאֵרָ֛הּ כְּסוּתָ֥הּ וְעֹנָתָ֖הּ לֹ֥א יִגְרָֽע׃
אִם אָחֳרַנְתָּא יִסַב לֵהּ זִיוּנַהּ כְּסוּתַהּ וְעוֹנָתַהּ לָא יִמְנָע:
21 (7) And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.
(8) If she please not her master, who has designated her for himself, then shall he let her be redeemed: to sell her to a strange nation he shall have no power, seeing he has dealt deceitfully with her.
(9) And if he designated her for his son, he shall deal with her after the manner of daughters.
(10) If he take another wife for himself; her food, her clothing, and her duty of marriage, shall he not diminish.
נביאים
לד (יד) מִקֵּ֣ץ שֶׁ֣בַע שָׁנִ֡ים תְּֽשַׁלְּח֡וּ אִישׁ֩ אֶת־אָחִ֨יו הָעִבְרִ֜י אֲשֶֽׁר־יִמָּכֵ֣ר לְךָ֗ וַעֲבָֽדְךָ֙ שֵׁ֣שׁ שָׁנִ֔ים וְשִׁלַּחְתּ֥וֹ חׇפְשִׁ֖י מֵֽעִמָּ֑ךְ וְלֹֽא־שָׁמְע֤וּ אֲבֽוֹתֵיכֶם֙ אֵלַ֔י וְלֹ֥א הִטּ֖וּ אֶת־אׇזְנָֽם׃
מִסוֹף שְׁבַע שְׁנִין תִּשְׁלְחוּן גְבַר יַת אֲחוּהִי בַר יִשְׂרָאֵל דְיִזְדַבַן לָךְ וְיִפְלְחִינָךְ שִׁית שְׁנִין וְתִפְטְרִינֵיהּ בַּר חוֹרִין מֵעִמָךְ וְלָא קַבִּילוּ אֲבָהַתְכוֹן לְמֵימְרִי וְלָא אַרְכִינוּ יַת אוּדְנְהוֹן:
(טו) וַתָּשֻׁ֨בוּ אַתֶּ֜ם הַיּ֗וֹם וַתַּעֲשׂ֤וּ אֶת־הַיָּשָׁר֙ בְּעֵינַ֔י לִקְרֹ֥א דְר֖וֹר אִ֣ישׁ לְרֵעֵ֑הוּ וַתִּכְרְת֤וּ בְרִית֙ לְפָנַ֔י בַּבַּ֕יִת אֲשֶׁר־נִקְרָ֥א שְׁמִ֖י עָלָֽיו׃
וְתַבְתּוּן אַתּוּן יוֹמָא דֵין וַעֲבַדְתּוּן יַת דְכָשַׁר קֳדָמַי לְמִקְרֵי חֵירוּ גְבַר לְחַבְרֵיהּ וּגְזַרְתּוּן קְיָם קֳדָמַי בְּבֵיתָא דְאִתְקְרֵי שְׁמִי עֲלוֹהִי:
(טז) וַתָּשֻׁ֙בוּ֙ וַתְּחַלְּל֣וּ אֶת־שְׁמִ֔י וַתָּשִׁ֗בוּ אִ֤ישׁ אֶת־עַבְדּוֹ֙ וְאִ֣ישׁ אֶת־שִׁפְחָת֔וֹ אֲשֶׁר־שִׁלַּחְתֶּ֥ם חׇפְשִׁ֖ים לְנַפְשָׁ֑ם וַתִּכְבְּשׁ֣וּ אֹתָ֔ם לִֽהְי֣וֹת לָכֶ֔ם לַעֲבָדִ֖ים וְלִשְׁפָחֽוֹת׃ {ס}
וְתַבְתּוּן וְאָחַלְתּוּן יַת שְׁמִי וַאֲתֵיבְתּוּן גְבַר יַת עַבְדֵיהּ וּגְבַר יַת אַמְתֵיהּ דִי פְטַרְתּוּן בְּנֵי חוֹרִין לְנַפְשָׁתְהוֹן וּכְבֵישְׁתּוּן יַתְהוֹן לְמֶהֱוֵי לְכוֹן לְעַבְדִין וּלְאַמְהָן:
(יז) לָכֵן֮ כֹּֽה־אָמַ֣ר יְהֹוָה֒ אַתֶּם֙ לֹא־שְׁמַעְתֶּ֣ם אֵלַ֔י לִקְרֹ֣א דְר֔וֹר אִ֥ישׁ לְאָחִ֖יו וְאִ֣ישׁ לְרֵעֵ֑הוּ הִנְנִ֣י קֹרֵא֩ לָכֶ֨ם דְּר֜וֹר נְאֻם־יְהֹוָ֗ה אֶל־הַחֶ֙רֶב֙ אֶל־הַדֶּ֣בֶר וְאֶל־הָרָעָ֔ב וְנָֽתַתִּ֤י אֶתְכֶם֙ (לזועה) [לְזַעֲוָ֔ה] לְכֹ֖ל מַמְלְכ֥וֹת הָאָֽרֶץ׃
בְּכֵן כִּדְנַן אֲמַר יְיָ אַתּוּן לָא קַבֵּלְתּוּן לְמֵימְרִי לְמִקְרֵי חֵירוּ גְבַר לַאֲחוֹהִי וּגְבַר לְחַבְרֵיהּ הָא אֲנָא מַכְלֵי לְכוֹן חֵירוּ אֲמַר יְיָ מִן חַרְבָּא וּמִן מוֹתָא וּמִן כַּפְנָא וְאֶתֵּן יַתְכוֹן לְזִיעַ לְכָל מַלְכְּוַת אַרְעָא:
34 (14) At the end of seven years, shall you release every man his brother being a Hebrew, who has been sold to thee; and when he has served thee six years, thou shalt let him go free from thee: but your fathers hearkened not to Me, neither inclined their ear.
(15) And you now turned, and had done right in My sight, in proclaiming liberty every man to his neighbour; and you had made a covenant before Me in the house which is called by My name:
(16) nevertheless you relapsed and have profaned My name, and everyone of you has caused his servant, and his handmaid, (whom he had set at liberty at their pleasure,) to return, and has brought them into subjection, to be to you for servants and for handmaids.
(17) Therefore thus says the Lord; since you have not hearkened to Me, in proclaiming liberty, everyone to his brother, and everyone to his neighbour: behold, I proclaim a liberty for you, says the Lord, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth.
כתובים
טז (ט) לֵ֣ב אָ֭דָם יְחַשֵּׁ֣ב דַּרְכּ֑וֹ וַ֝יהֹוָ֗ה יָכִ֥ין צַעֲדֽוֹ׃
לִבֵּיהּ דְבַר נָשָׁא מְחַשֵׁב אָרְחָתֵיהּ וֵאלָהָא מְתַקֵן הִלְכְתֵיהּ:
(י) קֶ֤סֶם ׀ עַֽל־שִׂפְתֵי־מֶ֑לֶךְ בְּ֝מִשְׁפָּ֗ט לֹ֣א יִמְעַל־פִּֽיו׃
קִסְמָא עַל שִׂפְוָתֵיהּ דְמַלְכָּא וּבְדִינָא לָא נִדְגוּל פּוּמֵיהּ:
(יא) פֶּ֤לֶס ׀ וּמֹאזְנֵ֣י מִ֭שְׁפָּט לַיהֹוָ֑ה מַ֝עֲשֵׂ֗הוּ כׇּל־אַבְנֵי־כִֽיס׃
רִגְיָא וּמְסָחָא דִתְרִיצוּתָא מִן קֳדָם אֱלָהָא וְעוֹבָדוֹי כּוּלְהוֹן מִתְקְלֵי דְקוּשְׁטָא:
(יב) תּוֹעֲבַ֣ת מְ֭לָכִים עֲשׂ֣וֹת רֶ֑שַׁע כִּ֥י בִ֝צְדָקָ֗ה יִכּ֥וֹן כִּסֵּֽא׃
מְרַחַקְתֵּיהּ דְמָלְכִין דְעָבְדִין רִשְׁעָא מְטוּל דִבְצִדְקוּתָא תַּקִין כּוּרְסַיָא:
16 (9) A man’s heart devises his way: but the Lord directs his steps.
(10) A divine sentence is in the lips of the king: his mouth does not transgress in judgment.
(11) A just weight and balance are the Lord’s: all the weights in the bag are his work.
(12) It is an abomination to kings to commit wickedness: for a throne is established by righteousness.
משנה
א. מְפַנִּין אֲפִלּוּ אַרְבַּע וְחָמֵשׁ קֻפּוֹת שֶׁל תֶּבֶן וְשֶׁל תְּבוּאָה מִפְּנֵי הָאוֹרְחִים וּמִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ, אֲבָל לֹא אֶת הָאוֹצָר. מְפַנִּין תְּרוּמָה טְהוֹרָה, וּדְמַאי, וּמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַתֻּרְמוֹס הַיָּבֵשׁ, מִפְּנֵי שֶׁהוּא מַאֲכָל לַעֲנִיִּים. אֲבָל לֹא אֶת הַטֶּבֶל, וְלֹא מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא אֶת מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ, וְלֹא אֶת הַלּוּף, וְלֹא הַחַרְדָּל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר בְּלוּף, מִפְּנֵי שֶׁהוּא מַאֲכַל עוֹרְבִין:
ב. חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִים, אִם הִתְקִינָן לְמַאֲכַל בְּהֵמָה, מְטַלְטְלִין אוֹתָן. וְאִם לָאו, אֵין מְטַלְטְלִין אוֹתָן. כּוֹפִין אֶת הַסַּל לִפְנֵי הָאֶפְרוֹחִים, כְּדֵי שֶׁיַּעֲלוּ וְיֵרְדוּ. תַּרְנְגֹלֶת שֶׁבָּרְחָה, דּוֹחִין אוֹתָהּ עַד שֶׁתִּכָּנֵס. מְדַדִּין עֲגָלִין וּסְיָחִין בִּרְשׁוּת הָרַבִּים. אִשָּׁה מְדַדָּה אֶת בְּנָהּ. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁהוּא נוֹטֵל אַחַת וּמֵנִיחַ אַחַת, אֲבָל אִם הָיָה גוֹרֵר, אָסוּר:
ג. אֵין מְיַלְּדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, אֲבָל מְסַעֲדִין. וּמְיַלְּדִין אֶת הָאִשָּׁה בְּשַׁבָּת, וְקוֹרִין לָהּ חֲכָמָה מִמָּקוֹם לְמָקוֹם, וּמְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת, וְקוֹשְׁרִין אֶת הַטַּבּוּר. רַבִּי יוֹסֵי אוֹמֵר, אַף חוֹתְכִין. וְכָל צָרְכֵי מִילָה עוֹשִׂין בְּשַׁבָּת:
1. On Shabbat, one may move even four or five baskets of straw and baskets of produce, due to the guests, who require that place to sit, and due to suspension of Torah study in the study hall, where space is required to seat the students. However, one may not move these items to create space in the storeroom. One may move ritually pure teruma, although it may only be eaten by a priest; and doubtfully tithed produce [demai], which may not be eaten until tithes are separated from it due to concern that an am ha’aretz did not separate its tithes; and first tithe whose teruma of the tithe has already been taken and given to priests; and second tithe and consecrated items that were redeemed; and even dry lupine, which is not fit for consumption by a person, because it is goat food. However, one may neither move untithed produce, nor first tithe whose teruma has not been taken, nor second tithe and consecrated items that were not redeemed, nor raw arum and raw mustard, as all of these items are not fit for consumption and are therefore set aside. Rabban Shimon ben Gamliel permits moving in the case of arum because it is food for ravens.
2. With regard to bundles of straw, and bundles of wood, and bundles of twigs, if one prepared them on Shabbat eve for animal food, one may move them. And if not, one may not move them. One may overturn a basket in front of the chicks so that they can climb on and climb off of it. Likewise, with regard to a hen that fled that one seeks to retrieve, one may push it even with his hands until it reenters the house. One may help calves and foals to walk, and likewise a woman may help her son to walk. Rabbi Yehuda said: When is it permitted? When her son picks one foot up and puts one foot down by himself. However, if her son were dragging both his feet, it would be prohibited because it would be like carrying him in the public domain.
3. One may not birth an animal on a Festival, and all the more one may not birth it on Shabbat. However, one may assist it to give birth. And one may birth a woman even on Shabbat, and call a midwife for her to travel from place to place, even when the midwife’s travel involves the desecration of Shabbat. And one may desecrate Shabbat for a woman giving birth. And one may tie the umbilical cord of a child born on Shabbat. Rabbi Yosei says: One may even cut the umbilical cord. And all the requirements of circumcision may be performed for a baby whose eighth day of life occurs on Shabbat.
גמרא
מִפְּנֵי הָאוֹרְחִין וְכוּלִי. אָמַר רִבִּי יוֹחָנָן גְּדוֹלָה הַכְנָסָת אוֹרְחִין כְּהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ דְּקָתָּנֵי מִפְּנֵי הָאוֹרְחִין וּמִפְּנֵי בִּיטוּל בֵּית הַמִּדְרָשׁ. וְרַב דִּימִי מִנְהַרְדָעָא אָמַר יוֹתֵר מֵהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ דְּקָתָּנֵי מִפְּנֵי הָאוֹרְחִין וְהַדַר וּמִפְּנֵי בִּיטוּל בֵּית הַמִּדְרָשׁ. אָמַר רַב יְהוּדָה אָמַר רַב גְּדוֹלָה הַכְנָסַת אוֹרְחִין מֵהַקְבָּלַת פְּנֵי הַשְּׁכִינָה דִּכְתִיב (בראשית י''ח) וַיֹּאמַר ה' אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל נָא תַעֲבוֹר וגו' אָמַר רִבִּי אֶלְעָזָר בֹּא וּרְאֵה שֶׁלֹּא כְמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וָדָם מִדַּת בָשָׂר וָדָם אֵין קָטָן יָכוֹל לוֹמַר לְגָדוֹל הַמְתֵּן עַד שֶׁאָבֹא אֶצְלָךְ וְאִילוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא כְּתִיב וַיֹּאמַר ה' אִם נָא מָצָאתִי וגו' אָמַר רַב יְהוּדָה בַּר שִׁילָא אָמַר רִבִּי אַסֵּי אָמַר רִבִּי יוֹחָנָן שִׁשָּׁה דְבָרִים אָדָם אוֹכֵל פֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶה וְהַקֶּרֶן קַיֶּימֶת לוֹ לָעוֹלָם הַבָּא וְאֵלּוּ הֵם הַכְנָסַת אוֹרְחִים וּבִיקוּר חוֹלִים וְעִיּוּן תְּפִלָּה וְהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ וְהַמְגַדֵּל בָּנָיו לְתַלְמוּד תּוֹרָה וְהַדָּן אֶת חֲבֵירוֹ לְכַף זְכוּת אֵינִי וְהָא אֲנַן תְּנַן אֵלּוּ דְבָרִים שֶׁאָדָם עוֹשֶׂה אוֹתָם אוֹכֵל פֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּימֶת לוֹ לָעוֹלָם הַבָּא וְאֵלּוּ הֵם כִּבּוּד אָב וָאֵם וּגְמִילוּת חֲסָדִים וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָם. הַנֵּי אֵין מִידִי אַחֲרִינָא לֹא הַנֵּי נַמֵּי (בִּגְמִילוּת חֲסָדִים שַׁיְיכֵי לִישְׁנָא אַחֲרִינָא הַנֵּי) בְּהַנֵי שַׁיְיכֵי. תָּנוּ רַבָּנַן הַדָּן חֲבֵרוֹ לְכַף זְכוּת דָּנִין אוֹתוֹ לִזְכוּת. תָּנוּ רַבָּנַן מַעֲשֵׂה בְּחָסִיד אֶחָד שֶׁפָּדָה רִיבָה אֶחָת בַּת יִשְׂרָאֵל וְלַמָּלּוֹן הִשְׁכִּיבָהּ תַּחַת מַרְגְּלוֹתָיו לְמָחָר יָרַד וְטָבַל וְשָׁנָה לְתַלְמִידָיו. אָמַר לָהֶם בְּשָׁעָה שֶׁהִשְׁכַּבְתִּיהָ תַּחַת מַרְגְּלוֹתַי בַּמֶּה חֲשַׁדְתּוּנִי אָמַרְנוּ שֶׁמָּא יֵשׁ בָּנוּ תַּלְמִיד שֶׁאֵינוֹ בָדוּק לְרִבִּי. בְּשָׁעָה שֶׁיָּרַדְתִּי וְטָבַלְתִּי בַּמֶּה חֲשַׁדְתּוּנִי אָמַרְנוּ שֶׁמָּא מִפְּנֵי טוֹרַח הַדֶּרֶךְ אִירַע קֶרִי לְרִבִּי אָמַר לָהֶם הָעֲבוֹדָה כַּךְ הָיָה וְאַתֶּם כְּשֵׁם שֶׁדַּנְתּוּנִי לְכַף זְכוּת הַמָּקוֹם יָדִין אֶתְכֶם לְכַף זְכוּת:
We learned in the mishna: One may move baskets of produce due to the guests and in order to prevent the suspension of Torah study in the study hall. Rabbi Yoḥanan said: Hospitality toward guests is as great as rising early to go to the study hall, as the mishna equates them and teaches: Due to the guests and due to suspension of Torah study in the study hall. And Rav Dimi from Neharde’a says: Hospitality toward guests is greater than rising early to the study hall, as it teaches: Due to the guests, and only afterward: And due to suspension of Torah study in the study hall. Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant” (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately. Rabbi Elazar said: Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and blood people is such that a less significant person is unable to say to a more significant person: Wait until I come to you, while with regard to the Holy One, Blessed be He, it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant.” Abraham requested that God wait for him due to his guests.
Rav Yehuda bar Sheila said that Rabbi Asi said that Rabbi Yoḥanan said: There are six matters a person enjoys the profits of in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Hospitality toward guests, and visiting the sick, and consideration during prayer, and rising early to the study hall, and one who raises his sons to engage in Torah study, and one who judges another favorably, giving him the benefit of the doubt.
The Gemara asks: Is that so? And did we not learn in a mishna: These are the matters that a person does them and enjoys their profits in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Honoring one’s father and mother, and acts of loving kindness, and bringing peace between a person and another, and Torah study is equal to all of them. By inference: These matters, yes, one enjoys their profits in this world and the principal exists for him in the World-to-Come; other matters, no.
The Gemara answers: These too, hospitality toward guests and visiting the sick, are in the category of acts of loving-kindness. A different version of that answer: These matters on the longer list are attributable to those, the matters on the shorter list.
The Sages taught in a baraita: One who judges another favorably is himself judged favorably. And there was an incident involving a certain person who descended from the Upper Galilee and was hired to work for a certain homeowner in the South for three years. On the eve of the Day of Atonement, he said to the homeowner: Give me my wages, and I will go and feed my wife and children. The homeowner said to him: I have no money. He said to him: In that case, give me my wages in the form of produce. He said to him: I have none. The worker said to him: Give me my wages in the form of land. The homeowner said to him: I have none. The worker said to him: Give me my wages in the form of animals. He said to him: I have none. The worker said to him: Give me cushions and blankets. He said to him: I have none. The worker slung his tools over his shoulder behind him and went to his home in anguish.
After the festival of Sukkot, the homeowner took the worker’s wages in his hand, along with a burden that required three donkeys, one laden with food, one laden with drink, and one laden with types of sweets, and went to the worker’s home. After they ate and drank, the homeowner gave him his wages.
The homeowner said to him: When you said to me: Give me my wages, and I said: I have no money, of what did you suspect me? Why did you not suspect me of trying to avoid paying you? The worker answered, I said: Perhaps the opportunity to purchase merchandise [perakmatya] inexpensively presented itself, and you purchased it with the money that you owed me, and therefore you had no money available. The homeowner asked: And when you said to me: Give me animals, and I said: I have no animals, of what did you suspect me? The worker answered: I said: Perhaps the animals are hired to others. The homeowner asked: When you said to me: Give me land, and I said: I have no land, of what did you suspect me? The worker answered: I said: Perhaps the land is leased to others, and you cannot take the land from the lessees. The homeowner asked: And when you said to me: Give me produce, and I said: I have no produce, of what did you suspect me? The worker answered: I said: Perhaps they are not tithed, and that was why you could not give them to me. The homeowner asked: And when I said: I have no cushions or blankets, of what did you suspect me? The worker answered: I said: Perhaps he consecrated all his property to Heaven and therefore has nothing available at present.
The homeowner said to him: I swear by the Temple service that it was so. I had no money available at the time because I vowed and consecrated all my property on account of Hyrcanus, my son, who did not engage in Torah study. The homeowner sought to avoid leaving an inheritance for his son. And when I came to my colleagues in the South, the Sages of that generation, they dissolved all my vows. At that point, the homeowner had immediately gone to pay his worker. Now the homeowner said: And you, just as you judged favorably, so may God judge you favorably.
On a similar note, the Gemara relates that the Sages taught in a baraita: There was an incident involving a certain pious man who redeemed a young Jewish woman from captivity. When they arrived at the inn he had her lie beneath his feet. The next day, he descended, and immersed in a ritual bath to purify himself before Torah study and prayer, and taught his students. This conduct could arouse suspicion that the pious man kept the maiden for himself, as immersion in the morning is customary for men who have experienced a seminal emission by engaging in sexual relations.
And the pious man said to his students: When I had her lie beneath my feet, of what did you suspect me? They said to him: We said: Perhaps there is a student among us whose conduct is not established before the rabbi, and he wanted to make certain that this student would not inappropriately accost the young woman. Therefore, the rabbi kept the woman close by.
He said to them: When I descended and immersed, of what did you suspect me? They answered: Perhaps due to the exertion of travel, a seminal emission befell the rabbi. He said to them: I swear by the Temple service that it was so. And you, just as you judged me favorably, so may God judge you favorably.
זוהר
אָמַר רִבִּי אַבָּא זַכָּאִין אִינוּן יִשְׂרָאֵל דְּקֻדְשָׁא בְּרִיךְ הוּא לָא קָרָא לוֹן כְּקֹדֶשׁ אֶלָּא קֹדֶשׁ מַמָּשׁ דִּכְתִיב קֹדֶשׁ יִשְׂרָאֵל לַיָי וּבְגִין כַּךְ כָּל אֹכְלָיו יֶאְשָׁמוּ וְגוֹמֵר תָּאנָא אָמַר רִבִּי יוֹסֵי מָאי קָא חָמָא קֻדְשָׁא בְּרִיךְ הוּא לְמֵיהַב דִינִין לְיִשְׂרָאֵל בָּתַר עֶשֶׂר אֲמִירָן. אֶלָּא הַכִי תָנֵינַן מִסִטְרָא (כ''ד א') דִגְבוּרָה אִתְיְהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל בְּגִינֵי כַךְ בָּעָא לְמִיתַּן שְׁלָמָא בֵינַיְיהוּ בְּגִין דְּאוֹרַיְיתָא תְּהֵא נְטִירָא מִכָּל סִטְרוֹי דְאָמַר רַבִּי אַבָּא כְּתִיב (ירמיה כא) דִּינוּ לַבֹּקֶר מִשְׁפָּט. וְכִי לַבֹּקֶר וְלָא בְּכָל יוֹמָא. אֶלָּא לַבֹּקֶר עַד לָא יֵיכְלוּן דַּיָינִין וְלָא יִשְׁתּוּן דְּכָל מָאן דְּדָאִין דִינָא בָּתַר דְּאָכַל וְשָׁתָה לָאו דַיָינָא דִקְשׁוֹט הוּא דִּכְתִיב (ויקרא י''ט) לֹא תֹאכְלוּ עַל הַדָּם. מַאי עַל הַדָּם אַזְהָרָה לְדַיָינֵי דְלָא יֵיכְלוּן עַד דְּדַיְינֵי דִינָא וְכָל מָאן דְּדָאִין דִּינָא בָּתַר דְּאָכִיל וְשָׁתִי כְּאִלּוּ חִיֵּיב דָּמָא דְחַבְרֵיהּ לְאַחֲרָא דְהָא דָמֵיהּ מַמָּשׁ יָהִיב לְאַחֲרָא. הָאי בְמָמוֹנָא כָּל שֶׁכֵּן בְּדִינֵי נַפְשָׁן דְּבָעוּ דַיָּינֵי לְאִסְתַּמְּרָא דְלָא לְמֵידָן דִּינָא אֶלָּא קֹדֶם דְּאָכְלוּ וְשָׁתוּ וְעַל דָּא כְתִיב דִינוּ לַבֹּקֶר מִשְׁפָּט וּכְתִיב (ירמיה י') אֲנִי יְיָ עוֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי בְאֵלֶּה חָפַצְתִּי נְאֻם ה':
אָמַר רַבִּי אַבָּא, אַשְׁרֵיהֶם יִשְׂרָאֵל, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא קָרָא אוֹתָם, כְּקֹדֶשׁ, אֶלָּא קֹדֶשׁ מַמָּשׁ. שֶׁכָּתוּב, קֹדֶשׁ יִשְׂרָאֵל לַה', וּמִשּׁוּם זֶה כָּל אוֹכְלָיו יֶאֱשָׁמוּ. לָמַדְנוּ אָמַר רַבִּי יוֹסֵי, מֶה רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת הַדִּינִים לְיִשְׂרָאֵל, אַחַר עֲשֶׂרֶת הַדִּבְּרוֹת. אֶלָּא כָּךְ לָמַדְנוּ, מִצַד הַגְּבוּרָה נִתְּנָה הַתּוֹרָה לְיִשְׂרָאֵל, מִשּׁוּם זֶה, צְרִיכִים לָתֵת שָׁלוֹם בֵּינֵיהֶם, כְּדֵי שֶׁהַתּוֹרָה תִּהְיֶה שְׁמוּרָה מִכָּל צְדָדֶיהָ. שֶׁאָמַר רַבִּי אַבָּא אָמַר רַבִּי יִצְחָק, אֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא עַל דִּין, שֶׁלּוּלֵא הַדִּין לֹא הָיָה מִתְקַיֵּם, וּמִשּׁוּם זֶה נִבְרָא הָעוֹלָם בַּדִּין וְנִתְקַיֵּם. לָמַד רַבִּי אַבָּא, כָּתוּב, דִּינוֹ לַבֹּקֶר מִשְׁפָּט. לַבֹּקֶר, וְלֹא כָּל הַיּוֹם. אֶלָּא לַבֹּקֶר עַד שֶׁלֹּא יֹאכְלוּ הַשּׁוֹפְטִים וְלֹא יִשְׁתּוּ, שֶׁכָּל מִי שֶׁדָּן דִּין אַחַר שֶׁאָכַל וְשָׁתָה, אֵין הוּא דִּין אֱמֶת, שֶׁכָּתוּב, לֹא תֹאכְלוּ עַל הַדָּם. מַהוּ, עַל הַדָּם. הוּא אַזְהָרָה לַשּׁוֹפְטִים שֶׁלֹּא יֹאכְלוּ קוֹדֶם שֶׁדָּנוּ דִּין, שֶׁכָּל מִי שֶׁדָּן דִּין אַחַר שֶׁאָכַל וְשָׁתָה, כְּאִלּוּ מְחַיֵּב דָּם חֲבֵרוֹ וְנוֹתְנוֹ לְאַחֵר, כִּי דָּמוֹ מַמָּשׁ נוֹתֵן לְאַחֵר, זֶהוּ בְּכֶסֶף. כָּל שֶׁכֵּן בְּדִינֵי נְפָשׁוֹת, שֶׁצְרִיכִים הַשּׁוֹפְטִים לְהִשָּׁמֵר, שֶׁלֹּא לָדוּן דִּין, אֶלָּא לִפְנֵי אָכְלוֹ וְשָׁתוֹ. וְעַל זֶה כָּתוּב, דִּינוֹ לַבֹּקֶר מִשְׁפָּט. וְכָתוּב, אֲנִי ה' עוֹשֶׂה חֶסֶד וּמִשְׁפָּט וְגוֹ'.
הלכה פסוקה
א. הַקּוֹרֵא אֶת שְׁמַע וְלֹא כִוֵּן לִבּוֹ בַּפָּסוּק הָרִאשׁוֹן שֶׁהוּא שְׁמַע יִשְׂרָאֵל לֹא יָצָא יְדֵי חוֹבָתוֹ וְהַשְׁאָר אִם לֹא כִוֵּן לִבּוֹ יָצָא אֲפִלּוּ יָחִיד קוֹרֵא בַּתּוֹרָה כְּדַרְכּוֹ אוֹ מַגִּיהַּ אֶת הַפַּרְשִׁיּוֹת הָאֵלּוּ בְּעוֹנַת קְרִיאָה יָצָא וְהוּא שֶׁכֵּוֵּן לִבּוֹ בַּפָּסוּק הָרִאשׁוֹן:
ב. כָּל אָדָם קוֹרְאִין כְּדַרְכָּן בֵּין עוֹמְדִין בֵּין מְהַלְּכִין בֵּין שׁוֹכְבִין בֵּין רוֹכְבִין עַל גַּבֵי בְּהֵמָה וְאָסוּר לִקְרוֹת קְרִיאַת שְׁמַע וְהוּא מוּטָל וּפָנָיו טוֹחוֹת בְּקַרְקַע אוֹ מוּשְׁלָךְ עַל גַּבּוֹ וּפָנָיו לְמַעְלָה אֲבָל קוֹרֵא וְהוּא שׁוֹכֵב עַל צִדּוֹ וְאִם הָיָה בַעַל בָּשָׂר הַרְבֵּה וְאֵינוֹ יָכוֹל לְהִתְהַפֵּךְ עַל צִדּוֹ אוֹ שֶׁהָיָה חוֹלֶה נוֹטֶה מְעַט לְצִדּוֹ וְקוֹרֵא:
ג. מִי שֶׁהָיָה מְהַלֵּךְ עַל רַגְלָיו עוֹמֵד בְּפָסוּק רִאשׁוֹן וְהַשְׁאָר קוֹרֵא וְהוּא מְהַלֵּךְ הָיָה יָשֵׁן מְצַעֲרִין אוֹתוֹ עַד שֶׁיִּקְרָא פָּסוּק רִאשׁוֹן וּמִכָּאן וְאִילָךְ אִם אֲנָסַתּוּ שֵׁינָה אֵין מְצַעֲרִין אוֹתוֹ:
One who reads the Shema and does not concentrate his mind while reciting the first verse—"Hear, O Israel, the Lord, our God, the Lord is One," has not fulfilled his duty. As to the remaining verses, if he did not concentrate his mind (while reciting them), he has nevertheless fulfilled his duty. Even if he was reading the Torah in his usual course of study or examining these sections in a scroll (to ensure correctness), and read them at the prescribed time, he has fulfilled his duty, provided however that he concentrated his mind while reciting the First Verse.
Everyone may read the Shema in the ordinary postures—standing, walking, lying down or riding on an animal. It is forbidden to read the Shema, lying down prone with face to the ground, or lying on the back with face looking up. But one may read it while lying on one's side. An extremely corpulent person who is unable to turn on his side or one who is sick should slightly turn on his side and then recite the Shema.
A traveller, journeying on foot, must stand while reciting the first verse. The remaining verses he may read walking. A person who is asleep should be aroused when the time comes for reading the Shema, and kept awake till he has read the first verse. If after that, he is overcome by drowsiness and falls asleep, he is not to be disturbed.
מוסר
מלוקט ספרי מוסר
יִזָּהֵר הָאָדָם מִלִּהְיוֹת עָצֵב וְנֶאֱנַח כִּי הָעַצְבוּת וְהָאֲנָחָה גּוֹרְמִין לְהִטָּמֵא כִּי הִיא מִדַּת פְּלוֹנִית כִּשְׁמָהּ וּבִהְיוֹתוֹ תּוֹפֵס אוּמְנוּתָהּ נוֹתֵן לָהּ יַד לַעֲשׂוֹת בּוֹ תַּאֲוָתָהּ כִּיוַן דְּהוּא מִסִּטְרָא דִּילָהּ. וּמִלְּבַד שֶׁמִּדַּת עַצְבוּת רָעָה מְאֹד כִּי גוֹרֶמֶת בִּיטוּל תּוֹרָה וּתְפִלָּה וּלְעַרְבֵּב הַמּוֹחַ וּמַרְבֶּה הַעַצְלוּת מִלְּקַיֵּים הַמִּצְוֹת וְתַלְמוּד תּוֹרָה. וּמִזֶּה נִמְשַׁךְ מַחֲלוֹקֶת בְּבֵיתוֹ עַל לֹא דָּבָר וְיִהְיֶה שָׂנְאוּי וּמְתוּעָב. עוֹד בָּהּ שֶׁגוֹרֵם לְסַלֵּק הַשְּׁכִינָה מֵעָלָיו וּמִקִּרְבּוֹ כִּי הַשְּׁכִינָה נִקְרֵאת שִׂמְחָה וְאָדָם זֶה הַמַּ''ר רַ''ב אֲנָחָה. וְלֹא דַי זֶה אֶלָּא שֶׁהוּא מִתְדַּבֵּק עִם הַפְּלוֹנִית שֶׁזֶּהוּ מִדָּתָה. וְהִיא מִטַמְּאָה אוֹתוֹ כִּי הוּא חֶלְקָה וְסִימָן לַדָּבָר עֶצֶ''ב מַזְרִיעַ זֶרַע לָכֵן אַתָּה בֶן אָדָם שֶׁאָמַרְתָּ בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹת תִּקוּן הַיְסוֹד הַעֲבֵר רָעָה מֵעָלֶיךָ וְתִהְיֶה שָׂמֵחַ תָּמִיד אוּלַי תִּזְכֶּה שֶׁבִּהְיוֹתְךָ שָׂמֵחַ שִׂמְחָה שֶׁל מִצְוָה תִּדְבַּק בַּשְׁכִינָה הַנִּקְרֵאת שִׁמְחָה וְאִי אַתָּה בָא לִידֵי חֵטְא וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ: