תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
כה (כב) וְנוֹעַדְתִּ֣י לְךָ֮ שָׁם֒ וְדִבַּרְתִּ֨י אִתְּךָ֜ מֵעַ֣ל הַכַּפֹּ֗רֶת מִבֵּין֙ שְׁנֵ֣י הַכְּרֻבִ֔ים אֲשֶׁ֖ר עַל־אֲר֣וֹן הָעֵדֻ֑ת אֵ֣ת כׇּל־אֲשֶׁ֧ר אֲצַוֶּ֛ה אוֹתְךָ֖ אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}
וֶאֱזַמֵּן מֵימְרִי לָךְ תַּמָּן וֶאֱמַלֵּל עִמָּךְ מֵעִלָּוֵי כַפֻּרְתָּא מִבֵּין תְּרֵין כְּרוּבַיָּא דִּי עַל אֲרוֹנָא דְסַהֲדוּתָא יָת כָּל דִּי אֲפַקֵּד יָתָךְ לְוָת בְּנֵי יִשְׂרָאֵל:
(כג) וְעָשִׂ֥יתָ שֻׁלְחָ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֤יִם אׇרְכּוֹ֙ וְאַמָּ֣ה רׇחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹמָתֽוֹ׃
וְתַעְבֵּד פָּתוֹרָא דְּאָעֵי שִׁטִּין תַּרְתֵּין אַמִּין אֻרְכֵּיהּ וְאַמְּתָא פְתָיֵהּ וְאַמְּתָא וּפַלְגָּא רוּמֵיהּ:
(כד) וְצִפִּיתָ֥ אֹת֖וֹ זָהָ֣ב טָה֑וֹר וְעָשִׂ֥יתָ לּ֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב׃
וְתַחֲפֵי יָתֵיהּ דְּהַב דְּכֵי וְתַעְבֵּד לֵיהּ זֵיר דִּדְהַב סְחוֹר סְחוֹר:
(כה) וְעָשִׂ֨יתָ לּ֥וֹ מִסְגֶּ֛רֶת טֹ֖פַח סָבִ֑יב וְעָשִׂ֧יתָ זֵר־זָהָ֛ב לְמִסְגַּרְתּ֖וֹ סָבִֽיב׃
וְתַעְבֵּד לֵיהּ גְּדַנְפָא רוּמֵיהּ פֻּשְׁכָּא סְחוֹר סְחוֹר וְתַעְבֵּד זֵיר דִּדְהַב לִגְדַנְפֵיהּ סְחוֹר סְחוֹר:
(כו) וְעָשִׂ֣יתָ לּ֔וֹ אַרְבַּ֖ע טַבְּעֹ֣ת זָהָ֑ב וְנָתַתָּ֙ אֶת־הַטַּבָּעֹ֔ת עַ֚ל אַרְבַּ֣ע הַפֵּאֹ֔ת אֲשֶׁ֖ר לְאַרְבַּ֥ע רַגְלָֽיו׃
וְתַעְבֵּד לֵיהּ אַרְבַּע עִזְקָן דִּדְהָב וְתִתֵּן יָת עִזְקָתָא עַל אַרְבַּע זִוְיָתָא דִּי לְאַרְבַּע רַגְלוֹהִי:
25 (22) And there I will meet with thee, and I will speak with thee from above the covering, from between the two keruvim which are upon the ark of the Testimony, of all things which I will give thee in commandment to the children of Yisra᾽el.
(23) Thou shalt also make a table of shittim wood: two cubits shall be its length, and a cubit its breadth, and a cubit and a half its height.
(24) And thou shalt overlay it with pure gold, and make for it a rim of gold round about.
(25) And thou shalt make for it a border of a handbreadth round about, and thou shalt make a golden crown for its border round about.
(26) And thou shalt make for it four rings of gold, and put the rings in the four corners that are on its four legs.
נביאים
ו (טו) וַיִּ֩בֶן֩ אֶת־קִיר֨וֹת הַבַּ֤יִת מִבַּ֙יְתָה֙ בְּצַלְע֣וֹת אֲרָזִ֔ים מִקַּרְקַ֤ע הַבַּ֙יִת֙ עַד־קִיר֣וֹת הַסִּפֻּ֔ן צִפָּ֥ה עֵ֖ץ מִבָּ֑יִת וַיְצַ֛ף אֶת־קַרְקַ֥ע הַבַּ֖יִת בְּצַלְע֥וֹת בְּרוֹשִֽׁים׃
וּבְנָא יַת כּוֹתְלֵי בֵיתָא מִלְגָאו בִּמְחִיצַת אַרְזַיָא מֵאַרְעִית בֵּיתָא עַד כּוֹתְלַיָא עַד מָטֵי שְׁמֵי שַׁרְיָתָא חָפֵי נִסְרִין דְאַרְזָא מִלְגָיו וַחֲפָא יַת אוּשֵׁי בֵיתָא בִּמְחִיצַת בִּירְוָן:
(טז) וַיִּ֩בֶן֩ אֶת־עֶשְׂרִ֨ים אַמָּ֜ה (מירכותי) [מִֽיַּרְכְּתֵ֤י] הַבַּ֙יִת֙ בְּצַלְע֣וֹת אֲרָזִ֔ים מִן־הַקַּרְקַ֖ע עַד־הַקִּיר֑וֹת וַיִּ֤בֶן לוֹ֙ מִבַּ֣יִת לִדְבִ֔יר לְקֹ֖דֶשׁ הַקֳּדָשִֽׁים׃
וּבְנָא יַת עַסְרִין אַמִין מִסְיָפֵי בֵיתָא בֵמְחִיצַת אַרְזַיָא מִן אוּשַׁיָא עַד כָּתְלַיָא וּבְנָא לֵיהּ מִלְגָיו לְבֵית כֵּפּוֹרֵי לְקוֹדֶשׁ קוּדְשַׁיָא:
(יז) וְאַרְבָּעִ֥ים בָּאַמָּ֖ה הָיָ֣ה הַבָּ֑יִת ה֖וּא הַהֵיכָ֥ל לִפְנָֽי׃
וְאַרְבְּעִין אַמִין הֱוֵי בֵיתָא הוּא הֵיכָלָא לְקִבְלֵיהּ:
(יח) וְאֶ֤רֶז אֶל־הַבַּ֙יִת֙ פְּנִ֔ימָה מִקְלַ֣עַת פְּקָעִ֔ים וּפְטוּרֵ֖י צִצִּ֑ים הַכֹּ֣ל אֶ֔רֶז אֵ֥ין אֶ֖בֶן נִרְאָֽה׃
וְנִסְרִין דְאַרְזָא חֲפֵי בֵיתָא מִלְגָיו וּגְלַף חֵיזוּ בֵיעִין וְאַטוּנִין שׁוֹשַׁנִין כָּל בֵּיתָא חֲפֵי נִסְרִין דְאַרְזָא לֵית אַבְנָא מִתְחַזְיָא:
(יט) וּדְבִ֧יר בְּתוֹךְ־הַבַּ֛יִת מִפְּנִ֖ימָה הֵכִ֑ין לְתִתֵּ֣ן שָׁ֔ם אֶת־אֲר֖וֹן בְּרִ֥ית יְהֹוָֽה׃
וּבֵית כַּפּוֹרֵי מִגוֹ בֵיתָא מִלְגָיו אַתְקֵין לְמִתַּן תַּמָן יַת אֲרוֹן קְיָמָא דַיָי:
6 (15) And he built the walls of the house within with boards of cedar; from the floor of the house even to the walls of the ceiling he covered them on the inside with wood, and covered the floor of the house with planks of cypress.
(16) And he built twenty cubits on the back of the house, from the floor to the top of the walls with boards of cedar: he even built them for it within, for the sanctuary, that is for the most holy place.
(17) And the house, that is, the temple in front, was forty cubits long.
(18) And the cedar of the house within was carved with colocynths and open flowers: all was cedar; there was no stone seen.
(19) And the sanctuary he prepared in the house within, to set there the ark of the covenant of the Lord.
כתובים
יז (יז) בְּכׇל־עֵ֭ת אֹהֵ֣ב הָרֵ֑עַ וְאָ֥ח לְ֝צָרָ֗ה יִוָּלֵֽד׃
בְּכָל עִדָן גַבְרָא רָחִים הוּא וְאַחָא לְעַקְתָא מִתְיְלִיד:
(יח) אָדָ֣ם חֲסַר־לֵ֭ב תּוֹקֵ֣עַ כָּ֑ף עֹרֵ֥ב עֲ֝רֻבָּ֗ה לִפְנֵ֥י רֵעֵֽהוּ׃
בַּר נָשׁ חֲסִיר רַעְיָנָא מַשְׁלֵם יְדֵיהּ וְעָרֵב עַרְבוּתָא עַל חַבְרֵיהּ:
(יט) אֹ֣הֵֽב פֶּ֭שַׁע אֹהֵ֣ב מַצָּ֑ה מַגְבִּ֥יהַּ פִּ֝תְח֗וֹ מְבַקֶּשׁ־שָֽׁבֶר׃
דְרַחֵם חוֹבָא רָחֵם מַצוּתָא וּמֵרִים תַּרְעֵיהּ בָּעֵי תַבְרָא:
(כ) עִקֶּשׁ־לֵ֭ב לֹ֣א יִמְצָא־ט֑וֹב וְנֶהְפָּ֥ךְ בִּ֝לְשׁוֹנ֗וֹ יִפּ֥וֹל בְּרָעָֽה׃
מִן דְעַקִים לִבֵּיהּ לָא מַשְׁכַּח טָבְתָא וּדְמִתְהַפֵּךְ בְּלִשָׁנֵיהּ נָפַל בְּבִישְׁתָּא:
(כא) יֹלֵ֣ד כְּ֭סִיל לְת֣וּגָה ל֑וֹ וְלֹא־יִ֝שְׂמַ֗ח אֲבִ֣י נָבָֽל׃
דְמוֹלִיד סִכְלָא חִמוּצָא דִילֵיהּ וְלָא חָדֵי אֲבוּי דְטַפְשָׁא:
17 (17) A friend loves at all times, and a brother is born for adversity.
(18) A man who strikes the palm is void of understanding, in becoming surety in the presence of his friend.
(19) He loves transgression that loves strife: and he that makes high his door seeks destruction.
(20) He that has a crooked heart finds no good: and he that has a perverse tongue falls into mischief.
(21) He that begets a fool does it to his sorrow: and the father of a churl has no joy.
משנה
א. כָּל הַמְּנָחוֹת בָּאוֹת מַצָּה, חוּץ מֵחָמֵץ שֶׁבַּתּוֹדָה וּשְׁתֵּי הַלֶּחֶם, שֶׁהֵן בָּאוֹת חָמֵץ. רַבִּי מֵאִיר אוֹמֵר, שְׂאֹר בּוֹדֶה לָהֶן מִתּוֹכָן וּמְחַמְּצָן. רַבִּי יְהוּדָה אוֹמֵר, אַף הִיא אֵינָהּ מִן הַמֻּבְחָר, אֶלָּא מֵבִיא אֶת הַשְּׂאֹר, וְנוֹתֵן לְתוֹךְ הַמִּדָּה, וּמְמַלֵּא אֶת הַמִּדָּה. אָמְרוּ לוֹ, אַף הִיא הָיְתָה חֲסֵרָה אוֹ יְתֵרָה:
ב. כָּל הַמְּנָחוֹת נִלּוֹשׁוֹת בְּפוֹשְׁרִין, וּמְשַׁמְּרָן שֶׁלֹּא יַחֲמִיצוּ. וְאִם הֶחֱמִיצוּ שְׁיָרֶיהָ, עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (ויקרא ב), כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַה' לֹא תֵעָשֶׂה חָמֵץ. וְחַיָּבִים עַל לִישָׁתָהּ, וְעַל עֲרִיכָתָהּ, וְעַל אֲפִיָּתָהּ:
ג. יֵשׁ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, שֶׁמֶן וְלֹא לְבוֹנָה, לְבוֹנָה וְלֹא שֶׁמֶן, לֹא שֶׁמֶן וְלֹא לְבוֹנָה. וְאֵלּוּ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת גּוֹיִם, וּמִנְחַת נָשִׁים, וּמִנְחַת הָעֹמֶר. מִנְחַת נְסָכִין טְעוּנָה שֶׁמֶן, וְאֵין טְעוּנָה לְבוֹנָה. לֶחֶם הַפָּנִים טָעוּן לְבוֹנָה, וְאֵין טָעוּן שָׁמֶן. שְׁתֵּי הַלֶּחֶם, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת, לֹא שֶׁמֶן וְלֹא לְבוֹנָה:
ד. וְחַיָּב עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ, וְעַל הַלְּבוֹנָה בִּפְנֵי עַצְמָהּ. נָתַן עָלֶיהָ שֶׁמֶן, פְּסָלָהּ. לְבוֹנָה, יִלְקְטֶנָּה. נָתַן שֶׁמֶן עַל שְׁיָרֶיהָ, אֵינוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה. נָתַן כְּלִי עַל גַּבֵּי כְּלִי, לֹא פְסָלָהּ:
ה. יֵשׁ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, תְּנוּפָה וְלֹא הַגָּשָׁה, הַגָּשָׁה וּתְנוּפָה, לֹא תְנוּפָה וְלֹא הַגָּשָׁה. אֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת חוֹטֵא. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶן הַגָּשָׁה, מִפְנֵי שֶׁאֵין בָּהֶן קְמִיצָה. וְכֹל שֶׁאֵין בָּהֶן קְמִיצָה, אֵין בָּהֶן הַגָּשָׁה:
ו. אֵלּוּ טְעוּנִין תְּנוּפָה וְאֵין טְעוּנִין הַגָּשָׁה, לֹג שֶׁמֶן שֶׁל מְצֹרָע וַאֲשָׁמוֹ, וְהַבִּכּוּרִים כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, וְאֵמוּרֵי שַׁלְמֵי יָחִיד וְחָזֶה וָשׁוֹק שֶׁלָּהֶן, אֶחָד אֲנָשִׁים, וְאֶחָד נָשִׁים, בְּיִשְׂרָאֵל אֲבָל לֹא בַאֲחֵרִים, וּשְׁתֵּי הַלֶּחֶם, וּשְׁנֵי כִבְשֵׂי עֲצָרֶת. כֵּיצַד הוּא עוֹשֶׂה, נוֹתֵן שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי כְבָשִׂים, וּמַנִּיחַ שְׁתֵּי יָדָיו מִלְּמַטָּן, מוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד, שֶׁנֶּאֱמַר (שמות כט), אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם. תְּנוּפָה הָיְתָה בַמִּזְרָח, וְהַגָּשָׁה בַּמַּעֲרָב. וּתְנוּפוֹת קוֹדְמוֹת לְהַגָּשׁוֹת. מִנְחַת הָעֹמֶר וּמִנְחַת קְנָאוֹת, טְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה. לֶחֶם הַפָּנִים וּמִנְחַת נְסָכִים, לֹא תְנוּפָה וְלֹא הַגָּשָׁה:
ז. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה מִינִים טְעוּנִים שָׁלשׁ מִצְוֹת, שְׁתַּיִם בְּכָל אַחַת וְאַחַת, וְהַשְּׁלִישִׁית אֵין בָּהֶן. וְאֵלּוּ הֵן, זִבְחֵי שַׁלְמֵי יָחִיד, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וַאֲשַׁם מְצֹרָע. זִבְחֵי שַׁלְמֵי יָחִיד, טְעוּנִים סְמִיכָה חַיִּים, וּתְנוּפָה שְׁחוּטִים, וְאֵין בָּהֶם תְּנוּפָה חַיִּים. זִבְחֵי שַׁלְמֵי צִבּוּר, טְעוּנִים תְּנוּפָה חַיִּים וּשְׁחוּטִים, וְאֵין בָּהֶן סְמִיכָה. וַאֲשַׁם מְצֹרָע, טָעוּן סְמִיכָה וּתְנוּפָה חַי, וְאֵין בּוֹ תְנוּפָה שָׁחוּט:
ח. הָאוֹמֵר הֲרֵי עָלַי בְּמַחֲבַת, לֹא יָבִיא בְמַרְחֶשֶׁת. בְּמַרְחֶשֶׁת, לֹא יָבִיא בְמַחֲבָת. וּמַה בֵּין מַחֲבַת לְמַרְחֶשֶׁת, אֶלָּא שֶׁהַמַּרְחֶשֶׁת יֶשׁ לָהּ כִּסּוּי, וְהַמַּחֲבַת אֵין לָהּ כִּסּוּי, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר, מַרְחֶשֶׁת עֲמֻקָּה וּמַעֲשֶׂיהָ רוֹחֲשִׁים, וּמַחֲבַת צָפָה וּמַעֲשֶׂיהָ קָשִׁים:
ט. הָאוֹמֵר הֲרֵי עָלַי בַּתַּנּוּר, לֹא יָבִיא מַאֲפֵה כֻפָּח וּמַאֲפֵה רְעָפִים וּמַאֲפֵה יוֹרוֹת הָעַרְבִיִּים. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, יָבִיא מַאֲפֵה כֻפָּח. הֲרֵי עָלַי מִנְחַת מַאֲפֶה, לֹא יָבִיא מֶחֱצָה חַלּוֹת וּמֶחֱצָה רְקִיקִין. רַבִּי שִׁמְעוֹן מַתִּיר, מִפְּנֵי שֶׁהוּא קָרְבָּן אֶחָד:
1. All the meal offerings come to be offered as matza, with care taken to prevent leavening, except for ten loaves of leavened bread among the forty loaves that accompany the thanks offering, and the meal offering of the two loaves that are brought on the festival of Shavuot, as they come to be offered as leavened bread. The Sages disagree as to the manner in which those meal offerings are leavened. Rabbi Meir says: With regard to the leaven added to the dough to facilitate leavening, one separates [bodeh] part of the flour for the meal offerings from within the flour of the meal offerings themselves, causes it to become leaven, and leavens the meal offerings with it. Rabbi Yehuda says: That is also not the optimal manner in which to fulfill the mitzva, as aged leaven is a more effective leavening agent. Rather, one brings the leaven from another, aged, dough and places it into the measuring vessel, and then he adds flour until he fills the measuring vessel, to ensure the appropriate measure of a tenth of an ephah of flour. The Rabbis said to Rabbi Yehuda: That too is inappropriate, as in that manner the meal offering will either be lacking the requisite measure or be greater than the required measure, as the Gemara will explain.
2. All the meal-offerings that come as matza are to be kneaded with lukewarm water so that the dough will bake well, as only a small amount of oil is added. And one must watch over them to ensure that they do not become leaven while kneading and shaping them, and if a meal offering or even only its remainder becomes leaven, one violates a prohibition, as it is stated: “No meal offering that you shall bring to the Lord shall be made with leaven; as you shall burn no leaven nor any honey as an offering made by fire to the Lord” (Leviticus 2:11). And one is liable to be flogged for kneading the meal offering, and for shaping it, and for baking it, if the meal offering becomes leaven.
3. There are four types of meal offerings: Those that require both oil and frankincense, those that require oil but not frankincense, those that require frankincense but not oil, and those that require neither frankincense nor oil. The mishna elaborates: And these are the meal offerings that require both oil and frankincense: The fine-flour meal offering, as it is stated: “And he shall pour oil upon it, and put frankincense thereon” (Leviticus 2:1); the meal offering prepared in a pan (see Leviticus 2:5–6); the meal offering prepared in a deep pan (see Leviticus 2:7–10); and the meal offering baked in an oven, which can be brought in the form of loaves or in the form of wafers (see Leviticus 2:4). Additional meal offerings that require both oil and frankincense are the meal offering of priests; the meal offering of the anointed priest, i.e., the griddle-cake offering brought by the High Priest every day, half in the morning and half in the evening; the meal offering of a gentile; a meal offering brought by women; and the omer meal offering (see Leviticus 23:15). The meal offering brought with libations that accompany burnt offerings and peace offerings requires oil but does not require frankincense. The shewbread requires frankincense but does not require oil. The two loaves brought on the festival of Shavuot (see Leviticus 23:17), the meal offering of a sinner, and the meal offering of jealousy brought by a sota require neither oil nor frankincense. The two loaves do not require oil or frankincense because these additions are not mentioned with regard to it. The meal offering of a sinner does not require them, as it is written: “He shall not put oil upon it, neither shall he give any frankincense upon it; for it is a sin offering” (Leviticus 5:11). With regard to the meal offering brought by a sota, it is similarly written: “He shall pour no oil upon it, nor give frankincense upon it, for it is a meal offering of jealousy, a meal offering of memorial, bringing iniquity to remembrance” (Numbers 5:15).
4. And if one places oil or frankincense on the meal offering of a sinner or on the meal offering of jealousy brought by a sota, he is liable to be flogged for violating the prohibition against placing the oil by itself, and he is liable to be flogged for violating the prohibition against placing the frankincense by itself, as these are two separate prohibitions. If one placed oil upon the meal offering he has disqualified it, but if one placed frankincense upon the meal offering he should gather the frankincense and remove it. In this manner, the meal offering can be salvaged. Furthermore, one violates the prohibition only by placing oil on the meal offering prior to the removal of the handful; if he placed oil on its remainder he does not violate a prohibition. If one placed a vessel with oil on top of a vessel that contains a meal offering of a sinner or a meal offering brought by a sota he did not disqualify the meal offering, as the oil was not placed on the meal offering itself.
5. There are four categories of meal offerings: Those that require bringing near, a rite that requires the priests to carry the offering in their hands and bring it near the southwest corner of the altar, but do not require waving; those that require both bringing near and waving; those that require waving but not bringing near; and those that require neither waving nor bringing near. The mishna elaborates: And these are the meal offerings that require bringing near but do not require waving: The fine-flour meal offering; the meal offering prepared in a pan; the meal offering prepared in a deep pan; the meal offering baked in an oven, which can be brought in the form of loaves or in the form of wafers; the meal offering of priests; the meal offering of the anointed priest; the meal offering of gentiles; a meal offering brought by women; and the meal offering of a sinner. Rabbi Shimon says: The meal offering of priests and the meal offering of the anointed priest do not require bringing of the meal offering near to the altar, due to the fact that there is no removal of a handful in their sacrifice, and there is a principle that with regard to any meal offering where there is no removal of a handful in their sacrifice, there is also no bringing near.
6. These are the items that require waving and do not require bringing near to the altar: The log of oil that accompanies the guilt offering of a recovered leper and his guilt offering itself, as it is written: “And the priest shall take one of the lambs and sacrifice it for a guilt offering, and the log of oil, and wave them for a wave offering before the Lord” (Leviticus 14:12); and the first fruits, in accordance with the statement of Rabbi Eliezer ben Ya’akov; and the sacrificial portions of the peace offerings of an individual and their breast and thigh, as it is written: “The thigh of heaving and the breast of waving shall they bring with the offerings of the portions consumed by fire, to wave it for a wave offering before the Lord” (Leviticus 10:15). This requirement applies to peace offerings belonging both to men and to women, by male Jews and not by others. The Gemara will explain this seemingly contradictory statement on 61b. In addition, the two loaves and the accompanying peace offering of two lambs brought on Shavuot also do not require bringing near but do require waving, as it is written: “And the priest shall wave them with the bread of the first fruits for a wave offering before the Lord, with the two lambs” (Leviticus 23:20). How does one perform this waving? He places the two loaves on top of the two lambs and places his two hands below the loaves and the lambs, extends the offerings to each of the four directions and brings them back, then raises and lowers them, as it is stated with regard to the waving of the ram of the inauguration of the priests: “Which is waved, and which is heaved up” (Exodus 29:27); i.e., waved back and forth, and heaved up and down. Waving was able to be performed to the east of the altar, but the bringing near of meal offerings had to be done to the west, i.e., the southwest corner of the altar. Also, with regard to all meal offerings, the wavings precede the actions of bringing near. The omer meal offering and the meal offering of jealousy brought by a sota require both bringing near and waving. The meal offering of the omer requires waving, as it is written: “And he shall wave the omer before the Lord” (Leviticus 23:11), and likewise with regard to the meal offering brought by a sota it is written: “And the priest shall take the meal offering of jealousy out of the woman’s hand and shall wave the meal offering before the Lord” (Numbers 5:25). The requirement of bringing near is derived as explained earlier. The shewbread and the meal offering brought with libations require neither bringing near nor waving.
7. Rabbi Shimon says: There are three types of offerings that require performance of three mitzvot. Two mitzvot are performed on each and every one of them, but the third mitzva is not performed in their sacrifice, meaning that each of these offerings requires two out of the same three mitzvot, but not necessarily the same two as the others. And these are the three offerings: Peace offerings brought as gift offerings by an individual, communal peace offerings, i.e., the two lambs brought with the two loaves on Shavuot, and the guilt offering of a leper (see Leviticus 14:12–14). Peace offerings brought by individuals require placing hands on the head of the animals while the animals are still alive, and waving when they are slaughtered, but there is no obligation of waving them while they are alive. Communal peace offerings require waving both while the animals are still alive and after they are slaughtered, but there is no obligation of placing hands on them. And the guilt offering of a leper requires placing hands and waving while the animal is still alive, but there is no obligation of waving it after it is slaughtered.
8. One who takes a vow to bring a meal offering to the Temple and says: It is incumbent upon me to bring a meal offering prepared in a maḥavat, may not bring one prepared in a marḥeshet. Similarly, if he says: It is incumbent upon me to bring a meal offering prepared in a marḥeshet, he may not bring one prepared in a maḥavat. The mishna clarifies: What is the difference between a maḥavat and a marḥeshet? A marḥeshet has a cover, whereas a maḥavat does not have a cover; this is the statement of Rabbi Yosei HaGelili. Rabbi Ḥanina ben Gamliel says: A marḥeshet is deep, and due to the large amount of oil, its product is soft because it moves about [roḥashin] in the oil. A maḥavat is flat, as the sides of the pan are level with the pan, and due to the small amount of oil, its product is hard.
9. If one says: It is incumbent upon me to bring a meal offering baked in an oven, he may not bring a meal offering baked on a small oven [kupaḥ], nor a meal offering baked on roofing tiles, nor a meal offering baked in the baking pits of the Arabs. Rabbi Yehuda says: If he so wishes, he may bring a meal offering baked on a kupaḥ. If one says: It is incumbent upon me to bring a baked meal offering, without specifying loaves or wafers, he may not bring half the required offering in the form of loaves and the other half in the form of wafers; rather, they must all be of one form or the other. Rabbi Shimon deems this permitted, due to the fact that both loaves and wafers are written with regard to this meal offering, which indicates that it is one offering of two possible forms.
גמרא
תַּנְיָא אִידַךְ (במדבר ט''ו) וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת ה'. שְׁקוּלָה מִצְוָה זוּ כְּנֶגֶד כָּל הַמִּצְוֹת כֻּלָּן. וְתַנְיָא אִידַךְ וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם וַעֲשִׂיתֶם. רְאִיָּה מְבִיאָה לִידֵי זְכִירָה. זְכִירָה מְבִיאָה לִידֵי עֲשִׂיָּה. וְרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר כָּל הַזָּרִיז בְּמִצְוָה זוּ זוֹכֶה וּמְקַבֵּל פְּנֵי שְׁכִינָה כְּתִיב הָכָא (שם) וּרְאִיתֶם אוֹתוֹ וּכְתִיב הֲתָם (דברים י''א) אֶת ה' אֱלֹהֶיךָ תִּירָא וְאוֹתוֹ תַעֲבוֹד. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר כָּל שֶׁיֵּשׁ לוֹ תְפִילִין בְּרֹאשׁוֹ וּתְפִילִין בִּזְרוֹעוֹ וְצִיצִית בְּבִגְדוֹ וּמְזוּזָה בְּפִתְחוֹ הַכֹּל בְּחִזּוּק שֶׁלֹּא יֶחֱטָא שֶׁנֶּאֱמַר (קהלת ד') וְהַחוּט הַמְשׁוּלָשׁ לֹא בִמְהֵרָה יִנָּתֵק וְאוֹמֵר (תהלים ל''ד) חוֹנֶה מַלְאַךְ ה' סָבִיב לִירֵאָיו וַיְחַלְּצֵם. תַּנְיָא הָיָה רִבִּי מֵאִיר אוֹמֵר מַה נִּשְׁתַּנָּה תְּכֵלֶת מִכָּל מִינֵי צִבְעוֹנִין מִפְּנֵי שֶׁהַתְּכֵלֶת דּוֹמֶה לַיָּם וְיָם דּוֹמֶה לָרָקִיעַ וְרָקִיעַ לְכִסֵּא הַכָּבוֹד שֶׁנֶּאֱמַר (שמות כ''ד) וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטוֹהַר וּכְתִיב (יחזקאל א') כְּמַרְאֶה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא. תַּנְיָא הָיָה רִבִּי מֵאִיר אוֹמֵר גָּדוֹל עוֹנְשׁוֹ שֶׁל לָבָן יוֹתֵר מֵעוֹנְשׁוֹ שֶׁל תְּכֵלֶת מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁאָמַר לִשְׁנֵי עֲבָדָיו לְאֶחָד אָמַר הָבֵא לִי חוֹתָם שֶׁל טִיט וּלְאֶחָד אָמַר הָבֵא לִי חוֹתָם שֶׁל זָהָב וּפָשְׁעוּ שְׁנֵיהֶם וְלֹא הֵבִיאוּ אֵי זֶה מֵהֶן עוֹנְשׁוֹ מְרֻבֶּה הֱוֵי אוֹמֵר זֶה שֶׁאָמַר לוֹ הָבֵא לִי חוֹתָם שֶׁל טִיט וְלֹא הֵבִיא. תַּנְיָא הָיָה רִבִּי מֵאִיר אוֹמֵר חַיָּיב אָדָם לְבָרֵךְ מֵאָה בְרָכוֹת בְּכָל יוֹם שֶׁנֶּאֱמַר (דברים י') וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ אַל תִּקְרֵי מָה אֶלָּא מֵאָה. רַב חִיָּיא בְּרֵיהּ דְּרַב אִוְיָא בְּשַׁבַּתָּא וּבְיוֹמֵי טָבֵי טָרַח וּמְמַלֵּא לְהוּ בְאִיסְפַּרְקְמֵי וּמְגָדֵי:
It is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord”; this teaches that this mitzva of ritual fringes is equivalent to all the mitzvot of the Torah.
And it is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord and do them.” This teaches that looking at the ritual fringes leads to remembering the mitzvot, and remembering them leads to doing them. And Rabbi Shimon bar Yoḥai says: Anyone who is diligent in this mitzva of ritual fringes merits receiving the Divine Presence. It is written here: “That you may look upon it [oto]” (Numbers 15:39), and it is written there: “You shall fear the Lord your God; and Him [oto] shall you serve” (Deuteronomy 6:13). Just as oto in that verse is referring to the Divine Presence, so too in this verse it is referring to the Divine Presence.
The Sages taught in a baraita: The Jewish people are beloved, as the Holy One, Blessed be He, surrounded them with mitzvot: They have phylacteries on their heads, and phylacteries on their arms, and ritual fringes on their garments, and a mezuza for their doorways. Concerning them David said: “Seven times a day I praise You, because of Your righteous ordinances” (Psalms 119:164). This alludes to the two phylacteries, the four ritual fringes, and the mezuza, which total seven.
And when David entered the bathhouse and saw himself standing naked, he said: Woe to me that that I stand naked without any mitzva. But once he remembered the mitzva of circumcision that was in his flesh his mind was put at ease, as he realized he was still accompanied by this mitzva. After he left the bathhouse, he recited a song about the mitzva of circumcision, as it is stated in the verse: “For the leader, on the Sheminith: A Psalm of David” (Psalms 12:1). This is interpreted as a psalm about circumcision, which was given to be performed on the eighth [bashemini] day of the baby’s life.
Rabbi Eliezer ben Ya’akov says: Anyone who has phylacteries on his head, phylacteries on his arm, ritual fringes on his garment, and a mezuza on his doorway is strengthened from all sides so that he will not sin, as it is stated in the verse: “And a threefold cord is not quickly broken” (Ecclesiastes 4:12). This is interpreted as an allusion to the three mitzvot of phylacteries, ritual fringes, and mezuza. And the verse states: “The angel of the Lord encamps round about them that fear Him, and delivers them” (Psalms 34:8). This is interpreted to mean that the angel of the Lord surrounds those who fulfill the mitzvot and saves them from sin.
It is taught in a baraita that Rabbi Meir would say: What is different about tekhelet from all other types of colors such that it was chosen for the mitzva of ritual fringes? It is because tekhelet is similar in its color to the sea, and the sea is similar to the sky, and the sky is similar to the Throne of Glory, as it is stated: “And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness” (Exodus 24:10), indicating that the sky is like a sapphire brickwork. And it is written: “The likeness of a throne, as the appearance of a sapphire stone” (Ezekiel 1:26).
It is taught in a baraita that Rabbi Meir would say: The punishment for not attaching white strings is greater than the punishment for not attaching sky-blue strings, despite the fact that the sky-blue strings are more important. Rabbi Meir illustrates this with a parable: To what is this matter comparable? It is comparable to a king of flesh and blood who said to his two subjects that they must bring him a seal. The king said to one of them: Bring me a seal of clay, and he said to the other one: Bring me a seal of gold. And both of them were negligent and did not bring the seals. Which of them will have a greater punishment? You must say that it is this one to whom he said: Bring me a seal of clay, and despite its availability and low cost, he did not bring it.
It is taught in a baraita that Rabbi Meir would say: A person is obligated to recite one hundred blessings every day, as it is stated in the verse: “And now, Israel, what [ma] does the Lord your God require of you” (Deuteronomy 10:12). Rabbi Meir interprets the verse as though it said one hundred [me’a], rather than ma.
The Gemara relates that on Shabbat and Festivals, when the prayers contain fewer blessings, Rav Ḥiyya, son of Rav Avya, made an effort to fill this quota of blessings with blessings on spices [be’isparmakei] and sweet fruit, of which he would partake in order to recite extra blessings.
זוהר
פָּתַח הַהוּא רַבְיָיא בְּבִרְכַּת מְזוֹנָא וְאָמַר כָּתוּב אֶחָד אוֹמֵר (דברים י''ד) וְאָכַלְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ וְכָתוּב אֶחָד אוֹמֵר (שם ט''ז) וְשָׂמַחְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ. הַנֵּי קְרָאֵי כַד יִשְׂרָאֵל הֲווֹ שָׁרָאן בְאַרְעָא קַדִּישָׁא וְאִתְחֲזוּן קָמֵיהּ קֻדְשָׁא בְּרִיךְ הוּא בְּבֵי מַקְדְּשָׁא הֲווֹ מִתְקַיְּימֵי. הַשְׁתָּא הֵיךְ מִתְקַיְּימֵי. מָאן יְכִיל לְמֵיכַל לִפְנֵי יְיָ וּלְמֶחֱדֵי לִפְנֵי יְיָ. אֶלָּא וַדַּאי הַכִי הוּא בְּקַדְמֵיתָא כַּד יְתִיב בַּר נַשׁ עַל פָּתוֹרֵיהּ לְמֵיכַל מְבָרֵךְ עַל נַהֲמָא הַמּוֹצִיא. מָאי טַעְמָא הַמּוֹצִיא וְלָא מוֹצִיא דְּהָא כְתִיב בּוֹרֵא הַשָּׁמַיִם וְלָא כְתִיב הַבּוֹרֵא. עוֹשֶׂה אֶרֶץ וְלָא כְתִיב הָעוֹשֶׂה אֶרֶץ. מָאי טַעְמָא הָכָא הַמּוֹצִיא. אֶלָּא כָּל מִלִּין דְּאִינוּן מֵרָזָא דְעַלְמָא עִלָּאָה סְתִירָא אִסְתַּתְּרָא ה' מִתַּמָּן לְאִתְחֲזָאָה דְּהָא מֵעַלְמָא גְנִיזָא וּסְתִירָא אִיהוּ. וְכָל מִילִּין דְּאִינוּן מֵעַלְמָא תַתָּאָה דְּאִתְגַּלְיָיא יַתִּיר כְּתִיב בְּה' דִכְתִיב (ישעי' מ') הַמּוֹצִיא בְמִסְפַּר צְבָאָם (עמוס ט) הַקּוֹרֵא לְמֵי הַיָּם כֻּלְּהוּ מֵרָזָא דְעַלְמָא תַתָּאָה אִיהוּ וְאִי אִכְתִּיב בִשְׁמָא אִיהוּ בְה' כְּגוֹן הָאֵל הַגָּדוֹל וְהָכָא דְאִיהוּ בְאֹרַח סָתִים (נ''ל בְּאִתְגַּלְיָיא) מֵרָזָא דְעַלְמָא תַתָּאָה אִיהוּ כֵיוָן דִּמְבָרֵךְ בַּר נָשׁ שְׁכִינְתָּא אַתְיָיא קָמֵיהּ. וּמַה דְּאָמַר וְאָכַלְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ הָכָא אִתְכְּלִיל לְמַלְּלָא בְמִלֵּי דְאוֹרַיְיתָא דְהַכִי אִצְטְרִיךְ הוֹאִיל וְקֻדְשָׁא בְּרִיךְ הוּא קָמֵיהּ לְקַיְּימָא דִּכְתִיב (יחזקאל מ''א) זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ. וּכְתִיב (דברים י''ד) וְאָכַלְתָּ שָׁם לִפְנֵי יְיָ אֱלֹהֶיךָ. הוֹאִיל וְקָאִים בַּר נָשׁ קָמֵי מָארֵיהּ אִצְטְרִיךְ נַמֵּי לְמֵיחַן לְמִסְכְּנֵי לְמֵיתַן לוֹן כְּמָה דְאִיהוּ יָהִיב לֵיהּ לְמֵיכַל כְּמָאן דְּאָכִיל קָמֵי מַלְכָּא קַדִּישָׁא. וְאִצְטְרִיךְ דְּלָא יִשְׁתְּכַח בַּלְעָן עַל פָּתוֹרֵיהּ דְהָא בַלְעָנוּ מִסִטְרָא אַחֲרָא הֲוֵי וְרָזָא דָא (בראשית כ''ה) הַלְעִיטֵנִי נָא אֹרַח בַלְעָנוּ וְהָכי אִצְטְרִיךְ לְסִטְרָא אַחֲרָא וּכְתִיב (משלי י''ג) וּבֶטֶן רְשָׁעִים תֶּחְסַר וְעַל דָּא וְאָכַלְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ כְתִיב וְלָא לִפְנֵי סִטְרָא אַחֲרָא. וְאִצְטְרִיךְ דְּלָא יִתְעֲסֵק בְמִלִּין בְּטֵלִין וּבְצָרְכֵי סְעוּדָה שַׁפִּיר וְאִצְטְרִיךְ לְאִתְעַסְקָא בְמִלִּין דְּאוֹרַיְיתָא דְּהָא כַד מִלִּין דְּאוֹרַיְיתָא אִתְאַמָּרוּ עַל פָּתוֹרָא יָהִיב הַהוּא בַר נָשׁ תּוּקְפָא לְמָארֵיהּ:
פָּתַח הַיֶּלֶד הַהוּא בְּבִרְכַּת הַמָּזוֹן וְאָמַר, כָּתוּב אֶחָד אוֹמֵר, וְאָכַלְתָּ לִפְנֵי ה' אֱלֹקֶיךְ. וְכָתוּב אֶחָד אוֹמֵר, וְשָׂמַחְתָּ לִפְנֵי ה' אֱלֹקֶיךְ. מִקְרָאוֹת אֵלּוּ הָיוּ מִתְקַיְּמִים כְּשֶׁיִּשְׂרָאֵל הָיוּ שׁוֹרִים בָּאָרֶץ הַקְּדוֹשָׁה וְנִרְאִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבֵית הַמִּקְדָּשׁ, עַתָּה אֵיךְ הֵם מִתְקַיְּמִים. מִי יָכוֹל לֶאֱכֹל לִפְנֵי ה' וְלִשְׂמֹחַ לִפְנֵי ה'. אֶלָּא וַדַּאי כֵּן הוּא. תְּחִלָּה כְּשֶׁיּוֹשֵׁב הָאָדָם עַל שֻׁלְחָנוֹ לֶאֱכֹל, מְבָרֵךְ הַמּוֹצִיא. וְלֹא מוֹצִיא, בְּלִי ה' הַיְּדִיעָה. שֶׁהֲרֵי כָּתוּב, בּוֹרֵא הַשָּׁמַיִם, וְלֹא כָּתוּב הַבּוֹרֵא. עוֹשֶׂה אָרֶץ, וְלֹא כָּתוּב הָעוֹשֶׂה אָרֶץ. מַה הַטַּעַם כָּאן, שֶׁאוֹמְרִים הַמּוֹצִיא. אֶלָּא כָּל הַדְּבָרִים שֶׁהֵם מֵעוֹלָם הָעֶלְיוֹן הַסָּתוּם, שֶׁהוּא בִּינָה, מִסְתַּתֶּרֶת הַה' מִשָּׁם, שֶׁאֵין שָׁם ה' הַיְדוּעָה. לְהַרְאוֹת, כִּי מֵעוֹלָם הַגָּנוּז וְהַנִּסְתָּר הוּא. וְכָל הַדְּבָרִים שֶׁהֵם מֵעוֹלָם הַתַּחְתּוֹן, שֶׁנִּתְגַלֶּה יוֹתֵר, כָּתוּב עִם ה', שֶׁכָּתוּב הַמּוֹצִיא בְּמִסְפָּר צְבָאָם. הַקּוֹרֵא לְמֵי הַיָּם. כֻּלָּם מִסּוֹד עוֹלָם הַתַּחְתּוֹן הוּא. וְאִם כָּתוּב שָׁם, הוּא גַּם כֵּן עִם ה', הוּא מִשּׁוּם שֶׁמִּסּוֹד עוֹלָם הַתַּחְתּוֹן הוּא. כִּי כֵּיוָן שֶׁאָדָם מְבָרֵךְ הַשְּׁכִינָה בָּאָה לְפָנָיו. וּמַה שֶּׁאָמַר, וְאָכַלְתָּ לִפְנֵי ה' אֱלֹקֶיךְ. נִכְלָל כָּאן, לְדַבֵּר בְּדִבְרֵי תּוֹרָה, שֶׁכָּךְ צָרִיךְ, מִשּׁוּם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד לְפָנָיו, שֶׁכָּתוּב, זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה'. וְכָתוּב, וְאָכַלְתָּ שָׁם לִפְנֵי ה' אֱלֹקֶיךְ. וּמִשּׁוּם שֶׁאָדָם עוֹמֵד לִפְנֵי אֲדוֹנוֹ, הוּא צָרִיךְ גַּם כֵּן לָחוֹן לַעֲנִיִּים, לָתֵת לָהֶם כְּמוֹ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לוֹ לֶאֱכֹל. וְיִהְיֶה כְּמִי שֶׁאוֹכֵל לִפְנֵי הַמֶּלֶךְ הַקָּדוֹשׁ, וְצָרִיךְ שֶׁלֹּא יִהְיֶה זוֹלֵל עַל שֻׁלְחָנוֹ, כִּי הַזּוֹלְלוּת הוּא מִסִּטְרָא אַחֲרָא. וְזֶה סוֹד, הַלְּעִיטֵנִי נָא, שֶׁהוּא דֶּרֶךְ זוֹלְלוּת. וְכָךְ צָרִיךְ לַסִּטְרָא אַחֲרָא. שֶׁכָּתוּב, וּבֶטֶן רְשָׁעִים תֶּחְסָר. וְעַל כֵּן וְאָכַלְתָּ לִפְנֵי ה' אֱלֹקֶיךְ כָּתוּב, וְלֹא לִפְנֵי סִטְרָא אַחֲרָא. וְצָרִיךְ שֶׁלֹּא יַעֲסֹק בִּדְבָרִים בְּטֵלִים וּבְצָרְכֵי סְעֻדָּה, וּצְרִיכִים לַעֲסֹק בְּדִבְרֵי תּוֹרָה, כִּי כְּשֶׁנֶּאֱמָרִים דִּבְרֵי תּוֹרָה עַל הַשֻּׁלְחָן נוֹתֵן הָאָדָם תֹּקֶף לַאֲדוֹנוֹ.
הלכה פסוקה
א. לֹא קְרִיאַת שְׁמַע בִּלְבָד אָמְרוּ אֶלָּא כָּל עִנְיַן שֶׁהוּא מִדִּבְרֵי הַקֹּדֶשׁ אָסוּר לְאוֹמְרוֹ בְּבֵית הַמֶּרְחָץ וּבְבֵית הַכִּסֵּא וַאֲפִלּוּ אָוֹמְרוֹ בִּלְשׁוֹן חוֹל. וְלֹא לְאוֹמְרוֹ בִּלְבַד אֶלָּא אֲפִלּוּ לְהַרְהֵר בְּלִבּוֹ בְּדִבְרֵי תוֹרָה בְּבֵית הַכִּסֵּא וּבְבֵית הַמֶּרְחָץ וּבִמְקוֹם הַטִּנּוֹפֶת וְהוּא הַמָקוֹם שֶׁיֵּשׁ בּוֹ צוֹאָה וּמֵי רַגְלַיִם אָסוּר:
ב. דְּבָרִים שֶׁל חוֹל מֻתָּר לְאָמְרָן בִּלְשׁוֹן הַקֹּדֶשׁ בְּבֵית הַכִּסֵּא וְכֵן הַכִּנּוּיִם כְּגוֹן רַחוּם וְנֶאֱמָן וְכַיּוֹצֵא בָּהֵן מֻתָּר לְאָמְרָן בְּבֵית הַכִּסֵּא אֲבָל הַשֵּׁמוֹת הַמְיוּחָדִים וְהֵן הַשֵּׁמוֹת שֶׁאֵינָן נִמְחָקִין אָסוּר לְהַזְכִּירָן בְּבֵית הַכִּסֵּא וּבְבֵית הַמֶּרְחָץ יָשָׁן וְאִם נִזְדַמֵּן לוֹ לְהַפְרִישׁ מִן הַדָבָר הָאָסוּר בְּבֵית הַמֶּרְחָץ אוֹ בְּבֵית הַכִּסֵּא מַפְרִישׁ וַאֲפִלּוּ בִּלְשׁוֹן הַקֹּדֶשׁ וּבְעִנְיָנֵי קדֶשׁ:
Not only the sections of the Shema, but anything that appertains to things sacred may not be uttered in a bath house or latrine, even in a secular language. It is forbidden to speak there of such topics. Even to meditate silently on the words of the Torah in a latrine, in a bath house, or in any unclean place that contains ordure or urine, is also prohibited.
Secular matters may be discussed in a latrine, even in the Sacred (Hebrew) language. Thus also, the terms used to express the Divine Attributes, such as "Merciful", "Gracious", "Faithful", etc., may be uttered in a latrine. But the Proper Names of the Deity—which may not be erased—must not be uttered in a latrine or in a bath house that had been used. If, however, there is occasion in a bath house or latrine, to restrain one from what is forbidden, this should be done, even if the Sacred Tongue has to be used and the matter appertains to things sacred.
מוסר
אַשְׁרֵי מִי שֶׁאֵינוֹ כּוֹעֵס וְרוּחוֹ נְמוּכָה וּשְׁפָלָה הַרְבֵּה וְכֵן הוּא אוֹמֵר (תהלים נ''א) זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה אַשְׁרֵי מִי שֶׁמַּאֲרִיךְ הַכֹּל וְנוֹשֵׂא הַכֹּל לִרְצוֹן בּוֹרְאוֹ וְעוֹשֶׂה עַצְמוֹ כְּשִׁירַיִים וְכֵן הוּא אוֹמֵר (מיכה ז') נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית נַחֲלָתוֹ לְמִי שֶׁמֵּשִׂים עַצְמוֹ כְשִׁירַיִים אַשְׁרֵי אָדָם שֶׁיָּשִׂים עַצְמוֹ עָפָר שֶׁהַכֹּל יִרְמְסוּהוּ וְיִהְיֶה כְּאַסְקוּפָה הַתַּחְתּוֹנָה שֶׁהַכֹּל דָּשִׁין בָּהּ וּכְיָתֵד הַנְּמוּכָה שֶׁהַכֹּל נִתְלִין בָּהּ וכו'. הַכַּעַס הוּא עֲנַף הַגַּאֲוָה וְשָׁקוּל כְּמוֹתוֹ וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כָּל הַכּוֹעֵס כָּל מִינֵי פּוּרְעָנִיּוֹת שֶׁל גֵּיהִנָם שׁוֹלְטִין בּוֹ וכו'. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הַמְקָרֵעַ בְּגָדָיו וְהַמְפַזֵּר מָעוֹתָיו וְהַמְשַׁבֵּר כֵּלִים בַּחֲמָתוֹ יִהְיֶה בְּעֵינֶיךָ כְּעוֹבֵד עֲבוֹדָה זָרָה שֶׁנֶּאֱמַר (תהלים פ''א) לֹא יִהְיֶה בְךָ אֵל זָר וכו' וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כָּל הַכּוֹעֵס אֵין הַשְׁכִינָה חֲשׁוּבָה כְּנֶגְדוֹ וכו' וּמְשַׁכֵּחַ תַּלְמוּדוֹ וּמוֹסִיף טִפְּשׁוּת וּבְיָדוּעַ שֶׁעֲוֹנוֹתָיו מְרֻבִּים מִזָכִיּוֹתָיו וכו' שֶׁנֶּאֱמַר (משלי כ''ט) וּבַעַל חֵימָה רַב פָּשַׁע: