תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
ל (כא) וְרָחֲצ֛וּ יְדֵיהֶ֥ם וְרַגְלֵיהֶ֖ם וְלֹ֣א יָמֻ֑תוּ וְהָיְתָ֨ה לָהֶ֧ם חׇק־עוֹלָ֛ם ל֥וֹ וּלְזַרְע֖וֹ לְדֹרֹתָֽם׃ {פ}
וִיקַדְּשׁוּן יְדֵיהוֹן וְרַגְלֵיהוֹן וְלָא יְמוּתוּן וּתְהֵי לְהוֹן קְיָם עָלָם לֵיהּ וְלִבְנוֹהִי לְדָרֵיהוֹן:
(כב) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
וּמַלִּיל יְיָ עִם משֶׁה לְמֵימָר:
(כג) וְאַתָּ֣ה קַח־לְךָ֮ בְּשָׂמִ֣ים רֹאשׁ֒ מׇר־דְּרוֹר֙ חֲמֵ֣שׁ מֵא֔וֹת וְקִנְּמׇן־בֶּ֥שֶׂם מַחֲצִית֖וֹ חֲמִשִּׁ֣ים וּמָאתָ֑יִם וּקְנֵה־בֹ֖שֶׂם חֲמִשִּׁ֥ים וּמָאתָֽיִם׃
וְאַתְּ סַב לָךְ בּוּסְמִין רֵישָׁא מֵירָא דַכְיָא מַתְקַל חֲמֵשׁ מְאָה וְקִנְּמָן בֶּשֶׂם פַּלְגּוּתֵיהּ מַתְקַל מָאתָן וְחַמְשִׁין וּקְנֵה בוּסְמָא מַתְקַל מָאתָן וְחַמְשִׁין:
(כד) וְקִדָּ֕ה חֲמֵ֥שׁ מֵא֖וֹת בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ וְשֶׁ֥מֶן זַ֖יִת הִֽין׃
וּקְצִיעֲתָא מַתְקַל חֲמֵשׁ מְאָה בְּסִלְעֵי קוּדְשָׁא וּמְשַׁח זֵיתָא מְלֵא הִינָא:
(כה) וְעָשִׂ֣יתָ אֹת֗וֹ שֶׁ֚מֶן מִשְׁחַת־קֹ֔דֶשׁ רֹ֥קַח מִרְקַ֖חַת מַעֲשֵׂ֣ה רֹקֵ֑חַ שֶׁ֥מֶן מִשְׁחַת־קֹ֖דֶשׁ יִהְיֶֽה׃
וְתַעְבֵּד יָתֵיהּ מְשַׁח רְבוּת קוּדְשָׁא בּוֹסֶם מְבַסָּם עוֹבַד בּוּסְמָנוּ מְשַׁח רְבוּת קוּדְשָׁא יְהֵא:
30 (21) so they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, to him and to his seed throughout their generations.
(22) Moreover the Lord spoke to Moshe, saying,
(23) Take thou also to thee the best spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,
(24) and of cassia five hundred shekels, after the shekel of the sanctuary, and of olive oil a hin:
(25) and thou shalt make it an oil of holy ointment, an ointment compounded after the art of the perfumer: it shall be a holy anointing oil.
נביאים
יח (ל) וַיֹּ֨אמֶר אֵלִיָּ֤הוּ לְכׇל־הָעָם֙ גְּשׁ֣וּ אֵלַ֔י וַיִּגְּשׁ֥וּ כׇל־הָעָ֖ם אֵלָ֑יו וַיְרַפֵּ֛א אֶת־מִזְבַּ֥ח יְהֹוָ֖ה הֶֽהָרֽוּס׃
וַאֲמַר אֵלִיָהוּ לְכָל עַמָא אִתְקְרִיבוּ לְוָתִי וּקְרִיבוּ כָל עַמָא לְוָתֵיהּ וּבְנָא יַת מַדְבְּחָא דַייָ דַהֲוָה מְפַגָר:
(לא) וַיִּקַּ֣ח אֵלִיָּ֗הוּ שְׁתֵּ֤ים עֶשְׂרֵה֙ אֲבָנִ֔ים כְּמִסְפַּ֖ר שִׁבְטֵ֣י בְנֵֽי־יַעֲקֹ֑ב אֲשֶׁר֩ הָיָ֨ה דְבַר־יְהֹוָ֤ה אֵלָיו֙ לֵאמֹ֔ר יִשְׂרָאֵ֖ל יִֽהְיֶ֥ה שְׁמֶֽךָ׃
וּנְסִיב אֵלִיָהוּ תַּרְתָּא עַסְרֵי אַבְנַיָא לְמִנְיַן שִׁבְטֵי בְנֵי יַעֲקֹב דִי הֲוָה פִתְגָמָא דַייָ עִמֵיהּ לְמֵימַר יִשְׂרָאֵל יְהֵי שְׁמָךְ:
(לב) וַיִּבְנֶ֧ה אֶת־הָאֲבָנִ֛ים מִזְבֵּ֖חַ בְּשֵׁ֣ם יְהֹוָ֑ה וַיַּ֣עַשׂ תְּעָלָ֗ה כְּבֵית֙ סָאתַ֣יִם זֶ֔רַע סָבִ֖יב לַמִּזְבֵּֽחַ׃
וּבְנָא יַת אַבְנַיָא מַדְבְּחָא בִּשְׁמָא דַייָ וַעֲבַד מְזִיקָתָא כְּבֵית סָאתָן זַרְעָא סְחוֹר סְחוֹר לְמַדְבְּחָא:
(לג) וַֽיַּעֲרֹ֖ךְ אֶת־הָעֵצִ֑ים וַיְנַתַּח֙ אֶת־הַפָּ֔ר וַיָּ֖שֶׂם עַל־הָעֵצִֽים׃
וְסַדֵר יַת אָעַיָא וַהֲדֵים יַת תּוֹרָא וְשַׁוֵי עַל אָעַיָא:
(לד) וַיֹּ֗אמֶר מִלְא֨וּ אַרְבָּעָ֤ה כַדִּים֙ מַ֔יִם וְיִֽצְק֥וּ עַל־הָעֹלָ֖ה וְעַל־הָעֵצִ֑ים וַיֹּ֤אמֶר שְׁנוּ֙ וַיִּשְׁנ֔וּ וַיֹּ֥אמֶר שַׁלֵּ֖שׁוּ וַיְשַׁלֵּֽשׁוּ׃
וַאֲמַר מְלוּ אַרְבַּע כַּדִין מַיָא וַאֲרִיקוּ עַל עֲלָתָא וְעַל אָעַיָא וַאֲמַר תְּנוֹ וּתְנוֹ וַאֲמַר תַּלִיתוּ וּתְלִיתוּ:
18 (30) And Eliyyahu said to all the people, Come near to me. And all the people came near to him. And he repaired the altar of the Lord that was broken down.
(31) And Eliyyahu took twelve stones, according to the number of the tribes of the sons of Ya῾aqov, to whom the word of the Lord came, saying, Yisra᾽el shall be thy name:
(32) and with the stones he built an altar in the name of the Lord: and he made a ditch about the altar, as great as would contain two measures of seed.
(33) And he put the wood pile in order, and cut the bullock in pieces, and laid it on the wood,
(34) and said, Fill four jars with water, and pour it on the burnt sacrifice, and on the wood. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.
כתובים
יט (ו) רַ֭בִּים יְחַלּ֣וּ פְנֵֽי־נָדִ֑יב וְכׇל־הָ֝רֵ֗עַ לְאִ֣ישׁ מַתָּֽן׃
סַגִיעֵי דִמְשַׁמְשִׁין קֳדָם רַבָּא וְדִלְבִישִׁין יָהֵיב מוּהַבְתָּא:
(ז) כׇּ֥ל־אֲחֵי־רָ֨שׁ ׀ שְֽׂנֵאֻ֗הוּ אַ֤ף כִּ֣י מְ֭רֵעֵהוּ רָחֲק֣וּ מִמֶּ֑נּוּ מְרַדֵּ֖ף אֲמָרִ֣ים (לא) [לוֹ־]הֵֽמָּה׃
כּוּלְהוֹן רָחֲמוֹי דְמִסְכְּנָא סָנְיָן לֵיהּ וְאַף חַבְרוֹי רָחֲקִין מִנֵיהּ אִיכָּא דְטָרֵךְ בְּמִלוֹי לָא שְׁרִיר:
(ח) קֹֽנֶה־לֵּ֭ב אֹהֵ֣ב נַפְשׁ֑וֹ שֹׁמֵ֥ר תְּ֝בוּנָ֗ה לִמְצֹא־טֽוֹב׃
קָנֵי לִבָּא טָבָא רָחֵם נַפְשֵׁיהּ נָטֵר בְּיוּנָה מַשְׁכַּח טָבְתָא:
(ט) עֵ֣ד שְׁ֭קָרִים לֹ֣א יִנָּקֶ֑ה וְיָפִ֖יחַ כְּזָבִ֣ים יֹאבֵֽד׃ {פ}
סָהֲדָא דְשִׁקְרָא לָא נִזְדְכָא וּדְמַוְעִי כַדְבוּתָא נֵאבַד:
(י) לֹא־נָאוֶ֣ה לִכְסִ֣יל תַּעֲנ֑וּג אַ֝֗ף כִּֽי־לְעֶ֤בֶד ׀ מְשֹׁ֬ל בְּשָׂרִֽים׃
לָא יָאֵי לְסַכְלָא פִנוּקָא אַף לָא לְעַבְדָא דְנִשְׁתְּלַט בְּרַבְרְבָנִין:
19 (6) Many will entreat the favour of the generous man: and every man is a friend to him that gives gifts.
(7) All the brethren of the poor do hate him: how much more do his friends go far from him? Their word for him is, Pursuer.
(8) He that gets wisdom loves his own soul: he that keeps understanding shall find good.
(9) A false witness shall not go unpunished, and he that utters lies shall perish.
(10) Luxury is not seemly for a fool; much less for a servant to have rule over princes.
משנה
א. אַף עַל פִּי שֶׁאָמְרוּ, בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, אִם רָצָה לְהוֹסִיף, אֲפִלּוּ מֵאָה מָנֶה, יוֹסִיף. נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. מִן הָאֵרוּסִין, בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת לְכָנְסָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, כּוֹתֵב לִבְתוּלָה שְׁטָר שֶׁל מָאתַיִם, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ מָנֶה, וּלְאַלְמָנָה, מָנֶה, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ חֲמִשִּׁים זוּז. רַבִּי מֵאִיר אוֹמֵר, כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמָּנֶה, הֲרֵי זוֹ בְעִילַת זְנוּת:
ב. נוֹתְנִין לִבְתוּלָה שְׁנֵים עָשָׂר חֹדֶשׁ מִשֶּׁתְּבָעָהּ הַבַּעַל לְפַרְנֵס אֶת עַצְמָהּ. וּכְשֵׁם שֶׁנּוֹתְנִין לָאִשָּׁה, כָּךְ נוֹתְנִין לָאִישׁ לְפַרְנֵס אֶת עַצְמוֹ. וּלְאַלְמָנָה שְׁלֹשִׁים יוֹם. הִגִּיעַ זְמָן וְלֹא נִשָּׂאוּ, אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בַּתְּרוּמָה. רַבִּי טַרְפוֹן אוֹמֵר, נוֹתְנִין לָהּ הַכֹּל תְּרוּמָה. רַבִּי עֲקִיבָא אוֹמֵר, מֶחֱצָה חֻלִּין וּמֶחֱצָה תְרוּמָה:
ג. הַיָּבָם אֵינוֹ מַאֲכִיל בַּתְּרוּמָה. עָשְׂתָה שִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַבַּעַל וְשִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַיָּבָם, וַאֲפִלּוּ כֻלָּן בִּפְנֵי הַבַּעַל חָסֵר יוֹם אֶחָד בִּפְנֵי הַיָּבָם, אוֹ כֻלָּן בִּפְנֵי הַיָּבָם חָסֵר יוֹם אֶחָד בִּפְנֵי הַבַּעַל, אֵינָהּ אוֹכֶלֶת בַּתְּרוּמָה. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, אֵין הָאִשָּׁה אוֹכֶלֶת בַּתְּרוּמָה, עַד שֶׁתִּכָּנֵס לַחֻפָּה:
ד. הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי אִשְׁתּוֹ, הֲרֵי זוֹ עוֹשָׂה וְאוֹכֶלֶת. הַמּוֹתָר, רַבִּי מֵאִיר אוֹמֵר, הֶקְדֵּשׁ. רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר, חֻלִּין:
ה. אֵלּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ, טוֹחֶנֶת, וְאוֹפָה, וּמְכַבֶּסֶת, מְבַשֶּׁלֶת, וּמֵנִיקָה אֶת בְּנָהּ, מַצַּעַת לוֹ הַמִּטָּה, וְעוֹשָׂה בַצֶּמֶר. הִכְנִיסָה לוֹ שִׁפְחָה אַחַת, לֹא טוֹחֶנֶת, וְלֹא אוֹפָה וְלֹא מְכַבֶּסֶת. שְׁתַּיִם, אֵינָהּ מְבַשֶּׁלֶת וְאֵינָהּ מֵנִיקָה אֶת בְּנָהּ. שָׁלֹשׁ, אֵינָהּ מַצַּעַת לוֹ הַמִּטָּה וְאֵינָהּ עוֹשָׂה בַצֶּמֶר. אַרְבָּעָה, יוֹשֶׁבֶת בַּקַּתֶּדְרָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ הִכְנִיסָה לוֹ מֵאָה שְׁפָחוֹת, כּוֹפָהּ לַעֲשׂוֹת בַּצֶּמֶר, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי זִמָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׂוֹת מְלָאכָה, יוֹצִיא וְיִתֵּן כְּתֻבָּתָהּ, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם:
ו. הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. בֵּית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַתַּלְמִידִים יוֹצְאִין לְתַלְמוּד תּוֹרָה שֶׁלֹּא בִרְשׁוּת, שְׁלֹשִׁים יוֹם. הַפּוֹעֲלִים, שַׁבָּת אֶחָת. הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה, הַטַּיָּלִין, בְּכָל יוֹם. הַפּוֹעֲלִים, שְׁתַּיִם בַּשַּׁבָּת. הַחַמָּרִים, אַחַת בַּשַּׁבָּת. הַגַּמָּלִים, אַחַת לִשְׁלֹשִׁים יוֹם. הַסַּפָּנִים, אַחַת לְשִׁשָּׁה חֳדָשִׁים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר:
ז. הַמּוֹרֶדֶת עַל בַּעְלָהּ, פּוֹחֲתִין לָהּ מִכְּתֻבָּתָהּ שִׁבְעָה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעָה טַרְפְּעִיקִין. עַד מָתַי הוּא פוֹחֵת, עַד כְּנֶגֶד כְּתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הוּא פוֹחֵת וְהוֹלֵךְ, שֶׁמָּא תִפּוֹל לָהּ יְרֻשָּׁה מִמָּקוֹם אַחֵר, גּוֹבֶה הֵימֶנָּה. וְכֵן הַמּוֹרֵד עַל אִשְׁתּוֹ, מוֹסִיפִין לָהּ עַל כְּתֻבָּתָהּ שְׁלֹשָׁה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שְׁלֹשָׁה טַרְפְּעִיקִין:
ח. הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ, לֹא יִפְחֹת לָהּ מִשְּׁנֵי קַבִּין חִטִּין, אוֹ מֵאַרְבָּעָה קַבִּין שְׂעוֹרִים. אָמַר רַבִּי יוֹסֵי, לֹא פָסַק לָהּ שְׂעוֹרִים אֶלָּא רַבִּי יִשְׁמָעֵאל שֶׁהָיָה סָמוּךְ לֶאֱדוֹם. וְנוֹתֵן לָהּ חֲצִי קַב קִטְנִית וַחֲצִי לֹג שֶׁמֶן, וְקַב גְּרוֹגָרוֹת, אוֹ מָנֶה דְבֵלָה. וְאִם אֵין לוֹ, פּוֹסֵק לְעֻמָּתָן פֵּרוֹת מִמָּקוֹם אַחֵר. וְנוֹתֵן לָהּ מִטָּה, מַפָּץ, וּמַחֲצֶלֶת. וְנוֹתֵן לָהּ כִּפָּה לְרֹאשָׁהּ, וַחֲגוֹר לְמָתְנֶיהָ, וּמִנְעָלִים מִמּוֹעֵד לְמוֹעֵד, וְכֵלִים שֶׁל חֲמִשִּׁים זוּז מִשָּׁנָה לְשָׁנָה. וְאֵין נוֹתְנִין לָהּ, לֹא חֲדָשִׁים בִּימוֹת הַחַמָּה, וְלֹא שְׁחָקִים בִּימוֹת הַגְּשָׁמִים. אֶלָּא נוֹתֵן לָהּ כֵּלִים שֶׁל חֲמִשִּׁים זוּז בִּימוֹת הַגְּשָׁמִים, וְהִיא מִתְכַּסָּה בִבְלָאוֹתֵיהֶן בִּימוֹת הַחַמָּה, וְהַשְּׁחָקִים שֶׁלָּהּ:
ט. נוֹתֵן לָהּ מָעָה כֶסֶף לְצָרְכָּהּ, וְאוֹכֶלֶת עִמּוֹ מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת. וְאִם אֵין נוֹתֵן לָהּ מָעָה כֶסֶף לְצָרְכָּהּ, מַעֲשֵׂה יָדֶיהָ שֶׁלָּהּ. וּמַה הִיא עוֹשָׂה לוֹ, מִשְׁקַל חָמֵשׁ סְלָעִים שְׁתִי בִּיהוּדָה, שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל, אוֹ מִשְׁקַל עֶשֶׂר סְלָעִים עֵרֶב בִּיהוּדָה, שֶׁהֵן עֶשְׂרִים סְלָעִים בַּגָּלִיל. וְאִם הָיְתָה מֵנִיקָה, פּוֹחֲתִים לָהּ מִמַּעֲשֵׂה יָדֶיהָ, וּמוֹסִיפִין לָהּ עַל מְזוֹנוֹתֶיהָ. בַּמֶּה דְבָרִים אֲמוּרִים, בְּעָנִי שֶׁבְּיִשְׂרָאֵל. אֲבָל בִּמְכֻבָּד, הַכֹּל לְפִי כְבוֹדוֹ:
1. Although they said as a principle that a virgin collects two hundred dinars as payment for her marriage contract and that a widow collects one hundred dinars, if the husband wishes to add even an additional ten thousand dinars, he may add it. If she is then widowed or divorced, whether from betrothal or whether from marriage, she collects the entire amount, including the additional sum. Rabbi Elazar ben Azarya says: If she is widowed or divorced from marriage, she collects the total amount, but if she is widowed or divorced from betrothal, a virgin collects two hundred dinars and a widow one hundred dinars. This is because he wrote the additional amount for her in the marriage contract only in order to marry her. Rabbi Yehuda says a related halakha with regard to the marriage contract: If he wishes, he may write for a virgin a document for two hundred dinars as is fitting for her, and she may then write a receipt stating: I received one hundred dinars from you. Even though she has not actually received the money, the receipt serves as a means for her to waive half of the amount due to her for her marriage contract. According to Rabbi Yehuda, the financial commitment in the marriage contract is a right due to the wife, which she may waive if she chooses to do so. And similarly, for a widow he may write one hundred dinars in the contract and she may write a receipt stating: I received from you fifty dinars. However, Rabbi Meir says: It is prohibited to do this, as anyone who reduces the amount of the marriage contract to less than than two hundred dinars for a virgin or one hundred dinars for a widow, this marital relationship amounts to licentious sexual relations because it is as if he did not write any marriage contract at all.
2. One gives a virgin twelve months from the time the husband asked to marry her after having betrothed her, in order to prepare herself with clothes and jewelry for the marriage. And just as one gives a woman this amount of time, so too does one give a man an equivalent period of time to prepare himself, as he too needs time to prepare for the marriage. However, in the case of a widow, who already has items available from her previous marriage, she is given only thirty days to prepare. If the appointed time for the wedding arrived and they did not get married due to some delay on the part of the husband, then the woman may partake of his food. And if her husband is a priest, she may partake of teruma, even if she is an Israelite woman. The tanna’im disagree about the permission granted to a priest to sustain his betrothed with teruma before she is married to him. Rabbi Tarfon says: He may give her all of her required sustenance from teruma. During her periods of impurity, e.g., menstruation, when she cannot partake of teruma, she may sell the teruma to a priest and use the proceeds to buy non-sacred food. Rabbi Akiva says: He must give her half of her needs from non-sacred food and half may be from teruma, so that she can eat from the non-sacred food when she is ritually impure.
3. The mishna continues: A priest who is a yavam, i.e., his brother died childless after betrothing a woman, does not enable his yevama to partake of teruma by virtue of her relationship with him. If she had completed six months of the twelve-month wait for marriage under the aegis of the husband, and then he died, and she waited six more months under the aegis of the yavam; or even if she completed all of the necessary time under the aegis of the husband except for one day that she was under the aegis of the yavam; or if she completed all of the necessary time under the aegis of the yavam except for one day that she was under the aegis of the husband, she still may not partake of teruma. This set of rulings, concerning the permission granted a betrothed woman whose wedding date has arrived to partake of teruma, is in accordance with the initial version of the mishna. However, a court that convened after them, in a later generation, said: A woman may not partake of teruma until she has actually entered the wedding canopy.
4. If one consecrates his wife’s earnings, meaning anything she produces, such as thread that she spins from wool, which, according to the Sages’ ordinance, belongs to her husband, she may work and sustain herself from her earnings, as the consecration is ineffective. However, there is a dispute with regard to the surplus, meaning any earnings she produces in excess of the amount she is required to produce for her husband. Rabbi Meir says: The surplus is consecrated property, and Rabbi Yoḥanan the Cobbler says: The surplus is also non-sacred.
5. And these are tasks that a wife must perform for her husband: She grinds wheat into flour, and bakes, and washes clothes, cooks, and nurses her child, makes her husband’s bed, and makes thread from wool by spinning it. If she brought him one maidservant, i.e., brought the maidservant with her into the marriage, the maidservant will perform some of these tasks. Consequently, the wife does not need to grind, and does not need to bake, and does not need to wash clothes. If she brought him two maidservants, she does not need to cook and does not need to nurse her child if she does not want to, but instead may give the child to a wet nurse. If she brought him three maidservants, she does not need to make his bed and does not need to make thread from wool. If she brought him four maidservants, she may sit in a chair [katedra] like a queen and not do anything, as her maidservants do all of her work for her. Rabbi Eliezer says: Even if she brought him a hundred maidservants, he can compel her to make thread from wool, since idleness leads to licentiousness. Consequently, it is better for a woman to be doing some kind of work. Rabban Shimon ben Gamliel says: Even one who vows that his wife is prohibited from doing any work must divorce her and give her the payment for her marriage contract, since idleness leads to idiocy.
6. With regard to one who vows that his wife may not derive benefit from marital relations with him, Beit Shammai say: He may maintain this situation for up to two weeks, but beyond that he must divorce her and give her the payment for her marriage contract. Beit Hillel say: He must divorce her if it continues beyond one week. Apropos the husband’s obligation to his wife regarding marital relations, the Gemara mentions other aspects of this issue: Students may leave their homes and travel in order to learn Torah without their wives’ permission for up to thirty days, and laborers may leave their homes without their wives’ permission for up to one week. The set interval defining the frequency of a husband’s conjugal obligation to his wife stated in the Torah (see Exodus 21:10), unless the couple stipulated otherwise, varies according to the man’s occupation and proximity to his home: Men of leisure, who do not work, must engage in marital relations every day, laborers must do so twice a week, donkey drivers once a week, camel drivers once every thirty days, and sailors once every six months. This is the statement of Rabbi Eliezer.
7. A woman who rebels against her husband is fined; her marriage contract is reduced by seven dinars each week. Rabbi Yehuda says: Seven half-dinars [terapa’ikin] each week. Until when does he reduce her marriage contract? Until the reductions are equivalent to her marriage contract, i.e., until he no longer owes her any money, at which point he divorces her without any payment. Rabbi Yosei says: He can always continue to deduct from the sum, even beyond that which is owed to her due to her marriage contract, so that if she will receive an inheritance from another source, he can collect the extra amount from her. And similarly, if a man rebels against his wife, he is fined and an extra three dinars a week are added to her marriage contract. Rabbi Yehuda says: Three terapa’ikin.
8. If someone feeds his wife by means of a third party serving as a trustee, while the husband himself is not living with her for some reason, he may not give her less than two kav of wheat or four kav of barley a week for her sustenance. Rabbi Yosei said: Only Rabbi Yishmael, who was near Edom, allotted her barley. And he must give her half a kav of legumes, and half a log of oil, and a kav of dried figs or the weight of a maneh of fig cakes. And if he does not have these fruits, he must apportion for her a corresponding amount of fruit from elsewhere. And he must give her a bed, a soft mat, and a hard mat. And he must give her a cap for her head, and a belt for her waist, and new shoes from Festival to Festival, i.e., he must buy her new shoes each Festival. And he must purchase garments for her with a value of fifty dinars from year to year. The mishna comments: And he may not give her new clothes, which tend to be thick and warm, in the summer, nor worn garments in the rainy season, as these are too thin and she will be cold. Rather, he should give her clothes at a value of fifty dinars in the rainy season, and she covers herself with these same worn garments in the summer as well. And the leftover, worn clothes belong to her.
9. In addition to the above, he must give her another silver ma’a coin for the rest of her needs. And she eats with him from Shabbat evening to Shabbat evening. Although he may provide for her sustenance via a third party throughout the week, on Shabbat evening she has the right to eat together with him. And if he does not give her a silver ma’a coin for her needs, her earnings belong to her. And what is the fixed amount that she must earn for him? She must spin wool in the weight of five sela of threads of the warp in Judea, which are equivalent to ten sela according to the measurements of the Galilee, or the weight of ten sela of the threads of the woof, which are easier to prepare, in Judea, which are equivalent to twenty sela according to the measurements used in the Galilee. And if she is nursing at the time, the required amount is reduced from her earnings and is added to the sum she receives for her sustenance. In what case is this statement, i.e., all these amounts and measurements, said? With regard to the poorest of Jews, i.e., these are the minimum requirements. However, in the case of a financially prominent man, all the amounts are increased according to his prominence.
גמרא
וַחֲצִי לוֹג שֶׁמֶן וְאִלּוּ יַיִן לֹא קָתָּנֵי מְסַיְיעָא לֵיהּ לְרִבִּי אֶלְעָזָר דְּאָמַר רִבִּי אֶלְעָזָר אֵין פּוֹסְקִין יֵינוֹת לְאִשָּׁה. וְאִם תֹּאמַר (הושע ב') אֵלְכָה אַחֲרֵי מְאַהֲבַי נוֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי דְּבָרִים שֶׁהָאִשָּׁה מִשְׁתּוֹקֶקֶת עֲלֵיהֶן וּמָאי נִינְהוּ תַּכְשִׁיטִין. דָּרַשׁ רִבִּי יְהוּדָה אִישׁ כְּפַר גִּבּוֹרַיָּא וְאַמְרֵי לָהּ אִישׁ כְּפַר גִּבּוֹר חַיִל מְנַיִן שֶׁאֵין פּוֹסְקִין יֵינוֹת לְאִשָּׁה שֶׁנֶּאֱמַר (שמואל א. א') וַתָּקָם חַנָּה אַחֲרֵי אָכְלָה בְשִׁילֹה וְאַחֲרֵי שָׁתֹה. שָׁתֹה וְלֹא שָׁתַת. מְתִיבֵי רְגִילָה נוֹתְנִין לָהּ. רְגִילָה שָׁאֲנֵי. דְּאָמַר רַב חִינְנָא בַּר כַּהֲנָא אָמַר שְׁמוּאֵל רְגִילָה בִּפְנֵי בַעְלָהּ שְׁנֵי כוֹסוֹת שֶׁלֹּא בִּפְנֵי בַעְלָהּ נוֹתְנִין לָהּ כּוֹס אֶחָד אֵינָהּ רְגִילָה בִּפְנֵי בַעְלָהּ אֶלָּא כוֹס אֶחָד שֶׁלֹּא בִּפְנֵי בַעְלָהּ אֵין נוֹתְנִין לָהּ כָּל עִיקָר. תָּנָא כּוֹס אֶחָד יָפֶה לְאִשָּׁה. שְׁנַיִם נִיווּל הוּא. שְׁלשָׁה תּוֹבַעַת בְּפֶה. אַרְבָּעָה אֲפִלּוּ חֲמוֹר תּוֹבַעַת בַּשּׁוּק וְאֵינָה מַקְפֶּדֶת. אָמַר רָבָא לֹא שָׁנוּ אֶלָּא שֶׁאֵין בַּעְלָהּ עִמָּהּ אֲבָל בַּעְלָהּ עִמָּהּ לֵית לָן בָהּ. וְהָא חַנָּה דְבַעְלָהּ עִמָּהּ הֲוָאי אַכְסְנָאי שַׁאֲנֵי דְּאָמַר רַב הוּנָא מְנַין לְאַכְסְנָאי שֶׁאָסוּר בְּתַשְׁמִישׁ הַמִּטָּה שֶׁנֶּאֱמַר (שם) וַיַשְׁכִּימוּ בַבֹּקֶר וַיִּשְׁתַּחֲווּ לִפְנֵי ה' וַיָּשׁוּבוּ וַיָּבוֹאוּ אֶל בֵּיתָם הָרָמָתָה וַיֵּדַע אֶלְקָנָה וגו' הַשְׁתָּא אִין מֵעִיקָרָא לֹא. דְּבֵיתְהוּ דְרַב יוֹסֵף בְּרֵיהּ דְּרָבָא אֲתָאֵי לְקָמֵיהּ דְּרַב נְחֶמְיָה בְּרֵיהּ דְּרַב יוֹסֵף אָמְרָה לֵיהּ פְּסוֹק לִי מְזוֹנֵי. פָּסַק לָהּ. פְּסוֹק לִי חַמְרָא. פָּסַק לָה. אָמַר לָהּ יַדְעֲנָא בְּהוּ בִּבְנֵי מְחוֹזָא דְּשָׁתוּ חֲמְרָא. דְּבֵיתְהוּ דְרַב יוֹסֵף בְּרֵיהּ דְּרַב מְנַשְׁיָא מִדְּוִיל אֲתָאֵי לְקָמֵיהּ דְּרַב יוֹסֵף אָמְרָה לֵיהּ פְּסוֹק לִי מְזוֹנֵי פָּסַק לָהּ. פְּסוֹק לִי חַמְרָא פָּסַק לָהּ. פְּסוֹק לִי שִׁירָאֵי אָמַר לָהּ שִׁירָאֵי לָמָה אָמְרָה לֵיהּ לָךְ וּלְחַבְרָךְ וּלְחַבְרוּרָךְ. וְאִם הָיְתָה מֵינִיקָה וכו'. דָּרַשׁ רִבִּי עוּלָא רַבָּה אֲפִיתְחָא דְבֵי נְשִׂיאָה אַף עַל פִּי שֶׁאָמְרוּ אֵין אָדָם זָן אֶת בָּנָיו וּבְנוֹתָיו כְּשֶׁהֵם קְטַנִּים אֲבָל זָן קְטַנֵּי קְטַנִּים. עַד כַּמָּה עַד בֶּן שֵׁשׁ כִּדְרִבִּי אָסֵּי דְּאָמַר רִבִּי אָסֵּי קָטָן בֶּן שֵׁשׁ יוֹצֵא בְעֵירוּב אִמּוֹ. מִמָּאי מִדִּקָתָנֵי הָיְתָה מֵינִיקָה פּוֹחֲתִין לָהּ מִמַּעֲשֵׂה יָדֶיהָ וּמוֹסִיפִין לָהּ עַל מְזוֹנוֹתֶיהָ. מָאי טַעְמָא לָאו מִשׁוּם דְּבָּעֵי לְמֵיכַל בַּהֲדָהּ. וְדִילְמָא מִשּׁוּם דְּחוֹלָה הִיא. אִם כֵּן לִיתְנֵי אִם הָיְתָה חוֹלָה מָאי אִם הָיְתָה מֵינִיקָה. וְדִילְמָא הָא קָא מַשְׁמַע לָן דִּסְתָם מֵינִיקוֹת חוֹלוֹת נִינְהוּ. אִתְמַר אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מוֹסִיפִין לָהּ יַיִן שֶׁהַיַּיִן יָפֶה לְחָלָב:
§ The mishna further taught: And he must give her half a kav of legumes as well as oil and fruit. The Gemara comments: And yet wine is not taught in the mishna. This supports the opinion of Rabbi Elazar, as Rabbi Elazar said:
Wines are not allotted to a wife. And if you say that in the verse: “I will go after my lovers who give me my bread and my water, my wool and my flax, my oil and my drink” (Hosea 2:7), “drink [shikkuyai]” is apparently a reference to wine, which indicates that it is usual for a woman to receive wine, this is invalid, since actually shikkuyai is not referring to wine but rather to items that a woman desires [mishtokeket]. And what are these? Jewelry or other ornaments, not wine.
Rabbi Yehuda of the village of Neviraya, and some say of the village of Nefor Ḥayil, interpreted a verse: From where is it derived that one does not allot wines for a woman? As it is stated: “So Hannah rose up after she had eaten in Shiloh and after he had drunk” (I Samuel 1:9). It states: “He had drunk,” and not: She had drunk. This teaches that although she ate, she did not drink wine.
The Gemara asks: However, if that is so, by the same reasoning, should the phrase “she had eaten,” which is in the feminine, indeed be interpreted to mean that only she ate, and that he did not eat? The Gemara answers: We say this interpretation from the fact that the verse changed its language. Since the verse was already dealing with her, what is the reason that it changed the terminology and did not state: And had drunk, in the feminine? One can learn from this that “he had drunk” means that he drank, but she did not drink.
The Gemara raises an objection from a baraita: If a woman is accustomed to wine, she is given wine. The Gemara explains: If the woman is accustomed to wine it is different, as Rav Ḥinnana bar Kahana said that Shmuel said: If a woman is accustomed to drinking wine, she is given one cup, and if she is not accustomed to wine, she is given two cups.
The Gemara asks: What is Shmuel saying? His statement is the opposite of what one would logically expect. Abaye said: This is what he is saying: If she is accustomed to wine, then in the presence of her husband she is given two cups, and if she is not in the presence of her husband she is given one cup. If she is not accustomed to drinking wine, then in the presence of her husband she is given only one cup, and if she is not in the presence of her husband she is not given wine at all.
And if you wish, say instead: If she is accustomed to wine, she is given wine, but not for drinking, rather for meat pudding [tzikei], made with wine, flour, and leftover meat in a pot. As Rabbi Abbahu said that Rabbi Yoḥanan said: An incident occurred involving the daughter-in-law of Nakdimon ben Guryon, whose husband had died. The Sages apportioned for her from his estate two se’a of wine for pudding, from one Shabbat eve to another. She said to them, as a blessing out of gratitude: So may you apportion for your own daughters an amount as large as this. It was taught: She was a widow waiting for her yavam, and consequently, the Sages did not answer amen after her blessing, as they did not want their daughters to reach her unfortunate state.
It was taught in a baraita: One cup of wine is good for a woman; two cups is a disgrace, as she will start to become drunk; after three cups, she will become lustful and verbally request sexual intercourse, which is unseemly; after four cups of wine, she will even request intercourse from a donkey in the marketplace, as at this stage she is so drunk that she is not particular about with whom she has relations. Rava said: They taught that a woman should not drink much wine only if her husband is not with her. However, if her husband is with her, we have no problem with it. If she feels an urge for intercourse her husband is available.
The Gemara raises a difficulty: But the case of Hannah was one in which her husband was with her, and yet this episode is cited as a source for the halakha that a woman should not drink wine. The Gemara answers: The case of a guest is different, as Rav Huna said: From where is it derived that a guest is prohibited from engaging in conjugal relations? As it is stated: “And they rose up in the morning early, and worshipped before the Lord, and returned, and came to their house to Ramah; and Elkanah knew Hannah his wife; and the Lord remembered her” (I Samuel 1:19). This verse indicates that now, after they returned home, yes, they engaged in relations; at the outset, when they were still in Shiloh, no, they did not. Therefore, Hannah did not drink wine in Shiloh.
The Gemara relates: Abaye’s wife, Ḥoma, came before Rava after Abaye died, as Rava was the local judge. She said to him: Apportion sustenance for me, as I am entitled to be sustained by Abaye’s heirs. Rava apportioned sustenance for her. She subsequently said to him: Apportion wine for me as well. Rava said to her: I know that Naḥmani, i.e., Abaye, did not drink wine. Since you were not accustomed to drinking wine during your husband’s lifetime, you are not entitled to it after his death. She said to him: By the Master’s life, this is not correct. In fact, he would give me wine to drink in cups [shufrazei] as large as this. She gestured with her hands to show how large the cups were. While she was showing him the size of the cups, her arm became uncovered, and she was so beautiful that it was as though a light had shined in the courtroom.
Rava arose, went home, and requested intercourse from his wife, the daughter of Rav Ḥisda. The daughter of Rav Ḥisda said to him: Who was just now in the courtroom? Noticing his unusual behavior, she suspected that there must have been a woman in the court. He said to her: Ḥoma, Abaye’s wife, was there. Upon hearing this, Rava’s wife went after Ḥoma and struck her with the lock of a chest [kulpei deshida] until she drove her out of the entire city of Meḥoza, saying to her: You have already killed three men, as Abaye was your third husband, and now you come to kill another one, my husband Rava? Since you showed him your beauty, he will want to marry you.
The Gemara relates a similar incident: The wife of Rav Yosef, son of Rava, came before Rav Neḥemya, son of Rav Yosef, for judgment. She said to him: Apportion sustenance for me. Rav Neḥemya apportioned a certain amount of sustenance for her. She said to him: Apportion wine for me as well. He apportioned wine for her. He said to her: I know that the residents of Meḥoza are accustomed to drinking wine, and therefore you, too, are entitled to wine, in accordance with the local custom.
Similarly, the wife of Rav Yosef, son of Rav Menashya of D’vil, came before Rav Yosef. She said to him: Apportion sustenance for me. He apportioned sustenance for her. She added: Apportion wine for me. He apportioned wine for her. She continued: Apportion silk garments for me. Rav Yosef said to her: Why do you need silk garments? She said to him: For you, for your friends, and for your friends’ friends. Even as a widow, I should not have to be ashamed in front of you and your colleagues.
§ The mishna taught: And he must give her a bed, a soft mat, and a hard mat. The Gemara asks: Why does he need to give her a soft mat and a hard mat if she already has a bed? Rav Pappa said: The mishna is speaking of a place where it is the custom to fill a bed with ropes. Because these ropes cause her suffering and age [mevager] her, she covers them with a mat, which serves as a kind of mattress upon which she can lie in comfort.
The Sages taught: One does not give a poor woman a pillow and a cushion. In the name of Rabbi Natan, they said: One does give her a pillow and a cushion. The Gemara asks: What are the circumstances? If it is her usual manner to use a pillow and cushion, what is the reason for the opinion of the first tanna that she is not given these items? And if it is not her usual manner, what is the reason for the opinion of Rabbi Natan?
The Gemara answers: No, it is necessary in a case where it is his manner to use a pillow and cushion, but it is not her manner. The first tanna holds that the husband says to her: When I go away from you, I will take my bedding with me, and when I come back I will bring it with me. And Rabbi Natan holds that she can say to him: Sometimes it happens that you arrive at twilight and you are unable to bring it with you, and you will take my bedding and you will make me lie on the ground. Therefore, I require extra pillows and cushions.
§ The mishna further taught: And he must give her a cap, and shoes every Festival, and clothes once a year. Rav Pappa said to Abaye:
This tanna creates a bizarre situation in which the woman is left naked but wearing shoes, as the husband must give his wife shoes three times a year but new clothing only once a year. Abaye said to him: The tanna is standing, i.e., speaking of, a mountainous region, in which she cannot do without three pairs of shoes, as shoes wear out quickly in hilly areas. And in passing, the tanna teaches us that he should give them to her on a Festival, so that she will rejoice in them during the Festival.
§ The mishna teaches: And he must give her clothes with a value of fifty dinars. Abaye said: This is referring to fifty simple [peshitei] dinars, used as the money of the state, which are worth only one-eighth of Tyrian dinars. From where did Abaye derive this? From the fact that it teaches: In what case is this statement said? It is with regard to the poorest of Jews. However, in the case of a prominent man, all the amounts are increased in accordance with his prominence. And if it enters your mind that the mishna means literally fifty dinars, from where would such a poor man get fifty dinars? How could a pauper afford to give such a large sum to his wife for her clothing? Rather, learn from this that the mishna is referring to fifty simple dinars.
§ The mishna further states: And he may not give her new clothes in the summer, nor worn garments in the rainy season, and the leftover, worn clothes belong to her. The Sages taught: Leftover sustenance belongs to the husband, whereas leftover, worn clothes belong to the wife. The Gemara asks: With regard to the statement that worn clothes belong to the wife, why does she need these old clothes? Raḥava said: She requires them, as she covers herself with them during her days of menstruation, so that she does not become repulsive to her husband. If she wears her normal clothes when she is menstruating, he will later be disgusted by her.
Abaye said: We have a tradition that the leftover, worn clothes of a widow belong to the husband’s heirs. The reason is that it is only in that case there, concerning a woman whose husband is alive, that the reasoning so that she does not become repulsive to her husband can be applied. Whereas here, when he is dead, let her become repulsive. There is no need to ensure that she find favor in the eyes of his heirs.
§ The mishna teaches that he gives her a silver ma’a, and she eats with him from one Shabbat evening to the next. The Gemara asks: What is the meaning of the phrase: She eats, in this context? Rav Naḥman said: It means literally that she eats with him once a week. Rav Ashi said: This is referring to sexual relations.
The mishna states: And she eats with him from Shabbat evening to Shabbat evening. Granted, according to the one who says that it means actual eating, this explanation is consistent with that which is taught: She eats. However, according to the one who says that it is referring to sexual relations, what is the meaning of: She eats? The Gemara explains: It is a euphemism, as it is written: “So is the way of an adulterous woman; she eats, and wipes her mouth, and says: I have done no wickedness” (Proverbs 30:20).
The Gemara raises an objection: Rabban Shimon ben Gamliel says, disagreeing with the tanna of the mishna: She eats on Shabbat evening and on Shabbat. Granted, according to the one who says that it means actual eating, this explanation is consistent with that which is taught: And Shabbat, i.e., she dines with him also on the day of Shabbat. However, according to the one who says that it is referring to sexual relations, are there sexual relations on the day of Shabbat? But didn’t Rav Huna say: The Jewish people are holy and therefore do not engage in sexual relations during the day? The Gemara answers that Rava said: If they are in a dark house, it is permitted to engage in relations even during the day.
§ The mishna teaches: And if she is nursing, the required amount is reduced from her earnings and is added to the sum she receives for her sustenance. Rabbi Ulla the Great taught at the entrance to the house of the Nasi: Although the Sages said that a person is not obligated to sustain his sons and daughters when they are young, still, he must sustain the very young ones.
The Gemara asks: Until when are they considered very young? Until the age of six, in accordance with the opinion of Rav Asi, as Rav Asi said: A six-year-old minor may go out by means of his mother’s eiruv, if she prepared an eiruv on one side of the city. He is included in his mother’s eiruv rather than that of his father, as he is considered subordinate to his mother.
The Gemara asks: From where is this halakha that Rabbi Ulla taught derived? The Gemara explains that it is derived from the fact that it teaches: If she is nursing, the required amount is reduced from her earnings and is added to the sum she receives for her sustenance. What is the reason for this? Is it not because the baby needs to eat together with her? This shows that a father is responsible to provide for his young child. The Gemara rejects this proof: But perhaps he increases her sustenance not due to the baby but because she is considered ill due to her weakness while nursing, in which case the obligation stems from his obligation to his wife, not to his child.
The Gemara retorts: If so, let the mishna teach: If she was ill. What is the reason that it specifies: If she was nursing? The reason for this halakha must certainly be due to the child. The Gemara again rejects this answer: But perhaps the mishna teaches us this, that in an ordinary situation, nursing women are considered ill, and that a husband must increase the sustenance all the more so if his wife is actually ill. Consequently, this does not prove that a father is obligated to sustain his very young child. It was stated that Rabbi Yehoshua ben Levi said: Wine is added for a nursing woman, as wine is good for milk.
זוהר
פָּתַח וְאָמַר (שיר ב') כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת. בָּעָא קֻדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לוֹן לְיִשְׂרָאֵל כְּגוֹוָנָא דִלְעֵילָא וּלְמֶהֱוֵי שׁוֹשַׁנָּה חָדָא בְאַרְעָא כְּגוֹוָנָא עִלָּאָה. וְשׁוֹשַׁנָּה דְסַלְקָא רֵיחָא וְאִתְבְּרִיר מִכָּל שְׁאָר וְורָדִין דְּעָלְמָא לָא הֲוֵי אֶלָּא הַהִיא דְסַלְקָא בֵּין הַחוֹחִים. וְדָא אַרְחַת כִּדְקָא יָאוּת. וְעַל דָּא זָרַע שִׁבְעִין זוּגִין דְּהָווֹ שִׁבְעִים נֶפֶשׁ וְאָעִיל לוֹן בֵּין הַחוֹחִים. וְאִינוּן חוֹחִים מִיַּד דְּהָווֹ אִינוּן זוּגִין תַּמָן סְלִיקוּ עַנְפִּין וְטַרְפִּין וּשְׁלִיטוּ עַל עַלְמָא וּכְדֵין פַּרְחַת שׁוֹשַׁנָּה בֵּינַיְיהוּ. כֵּיוַן דְּבָעָא קֻדְשָׁא בְּרִיךְ הוּא לְאַפָּקָא שׁוֹשַׁנָּה וְלָקִיט לָהּ מִבֵּינַיְיהוּ כְּדֵין יֵבֹשׁוּ חוֹחִים וְאִזְדְּרִיקוּ וְאִשְׁתְּצִיאוּ וְלָא אִתְחַשְׁבוּ לִכְלוּם. בְּשַׁעְתָּא דְאָזִיל לְמִלְקַט שׁוֹשַׁנָּה דָא לְאַפָּקָא בְרֵיה בּוּכְרֵיהּ בְּהַהוּא זִמְנָא אָזַל מַלְכָּא גוֹ כַמָּה חַיָּילִין רַבְרְבָנִין וְשַׁלִּיטִין עִם דְּגָלִין פְּרִישָׁן וְאַפִיק לִבְרֵיהּ בּוּכְרֵיהּ בְּכַמָּה גְבוּרָן וְאַיְיתֵי לֵיהּ לְהֵיכְלֵיהּ וְיָתִיב סַגִּי בְּבֵי מַלְכָּא. כֵּיוַן דְּחַב לְגַבֵּי אֲבוּהָ אוֹכַח לֵיהּ וְאַלְקֵי לֵיהּ דִּכְתִיב וַיִּחַר אַף יְיָ בְּיִשְׂרָאֵל וַיִּתְּנֵם בְּיַד שׁוֹסִים וְגוֹמֵר. סָרַח כְּמִלְּקַדְמִין וּמָרַד בְּאָבוּהָ אַפְקֵיהּ מִבֵּיתֵיהּ. מַה עַבְדוּ יִשְׂרָאֵל חָמוּ דְּהָא אִתְבַּדְּרוּ לְבָבֶל אִתְעָרְבוּ בְּעַמְמַיָּיא נְסִיבוּ נָשִׁין נָכְרִיּוֹת וְאוֹלִידוּ בְּנִין מִנְּהוֹן עִם כָּל דָא אִימָא קַדִּישָׁא הֲוַות אַפּוֹטְרוֹפוֹסָא עֲלַיְיהוּ. וְעַל דְּעָבַד הָכִי קֻדְּשָׁא בְּרִיךְ הוּא אָמַר הוֹאִיל וְכִסוּפָא אִיהוּ לֵיתֵי בְּרִי אִיהוּ מִגַּרְמֵיהּ דְּהוֹאִיל וְחִלֵּל יְקָרִי לָא אִתְחֲזֵי דַּאֲנָא אֵיזִיל תַּמָן לְאַפָּקָא לֵיה וּלְמֶעְבַּד לֵיהּ נִסִין וּגְבוּרָן כְּמִלְּקַדְמִין. תָּבוּ אִינוּן בְּלָא סִיּוּעָא דְאִתְחֲזֵי לוֹן בְּלָא פְלִיאָן וְנִסִין אֶלָּא כֻלְּהוּ מִתְבַּדְּרָן כֻּלְּהוּ לָאָן בְּמִסְכְּנוּ וְתָבוּ לְהֵיכְלָא דְמַלְכָּא בְּכִסוּפָא וְאִימָא קַדִּישָׁא עַרְבַת לוֹן. חָאבוּ כְּמִלְקַדְמִין מַה עָבַד קֻדְשָׁא בְּרִיךְ הוּא אַפִּיק לְהָאי בְּרָא כְּמִלְּקַדְמִין מֵהֵיכְלֵיהּ וְאִמֵּיהּ בַּהֲדֵיה. אָמַר מִכָּאן וּלְהָלְאָה אִימָא וּבְרָהּ יִסְבְּלוּן כַּמָּה בִישִׁין כַּחֲדָא הָדָא הוּא דִּכְתִיב (ישעיה נ') וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם. וְעַל דָּא כְתִיב (דברים ד') בַּצַר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים. מָאי בְּאַחֲרִית הַיָּמִים. אֶלָּא דָא הִיא אִימָא קַדִּישָׁא דְהִיא אַחֲרִית הַיָמִים וְעִמָּהּ סַבְּלוּ כַל מַה דְּסַבְלוּ בְגָלוּתָא. וְאִילוּ יְהַדְּרוּן בְּתִיּוּבְתָּא אֲפִלּוּ חָד בִּישׁ אוֹ חָד צַעְרָא דִיעָבַר עָלַיְיהוּ אִתְחֲשֵׁב עָלַיְיהוּ כְּאִילוּ סַבְלוּ כֹלָּא. וְאִי לָאו סָתִים קִצָהּ (ל''ג בִּישָׁא) וְכָל דָרִין דִּילֵיהּ כְּמָה דְאָמַר בּוּצִינָא קַדִּישָׁא דִּכְתִיב (ויקרא כ''ה) לַצְמִיתוּת לַקּוֹנֶה אוֹתוֹ לְדוֹרוֹתָיו. וְכָל דָּא בְּתִיּוּבְתָּא תַלְיָיא מִלְתָא:
פָּתַח וְאָמַר כְּשׁוֹשַׁנָּה וְכוּ'. פָּתַח וְאָמַר, כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת. רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת אֶת יִשְׂרָאֵל כְּעֵין שֶׁל מַעְלָה, וְשֶׁיִּהְיוּ שׁוֹשַׁנָּה אַחַת בָּאָרֶץ כְּעֵין שׁוֹשַׁנָּה הָעֶלְיוֹנָה, וְשׁוֹשַׁנָּה הַמַּעֲלֵית רֵיחַ, וּמוּבְחֶרֶת מִכָּל שׁוֹשַׁנִּים שֶׁבָּעוֹלָם, אֵינָהּ, אֶלָּא אוֹתָהּ שֶׁגְּדֵלָה בֵּין הַחוֹחִים, וְזוֹ מֵרִיחָה כָּרָאוּי. וְעַל כֵּן זָרַע שִׁבְעִים זוּגוֹת, שֶׁהֵם שִׁבְעִים נֶפֶשׁ, וְהֵבִיאָם בֵּין הַחוֹחִים, שֶׁהֵם הַמִּצְרִים, וְאֵלּוּ הַחוֹחִים מִיָּד שֶׁבָּאוּ אֵלּוּ הַזּוּגוֹת שָׁם, הֶעֱלוּ עֲנָפִים וְעָלִים, וְשָׁלְטוּ עַל הָעוֹלָם. וְאָז פָּרְחָה הַשּׁוֹשַׁנָּה בֵּינֵיהֶם. כֵּיוָן שֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא, לְהוֹצִיא הַשּׁוֹשַׁנָּה וְלִלְקֹט אוֹתָהּ מִבֵּינֵיהֶם, אָז יָבְשׁוּ הַחוֹחִים, וְנִזְרְקוּ, וְנִשְׁחֲתוּ, וְלֹא נֶחְשְׁבוּ כְּלוּם. בְּשָׁעָה שֶׁהָלַךְ לִלְקֹט שׁוֹשַׁנָּה זוֹ, דְּהַיְנוּ, לְהוֹצִיא בְּנוֹ בְּכוֹרוֹ, בַּזְּמָן הַהוּא הָלַךְ הַמֶּלֶךְ תּוֹךְ כַּמָּה צְבָאוֹת, שָׂרִים וְשַׁלִּיטִים, עִם דְּגָלִים פְּרוּשִׂים, וְהוֹצִיא בְּנוֹ בְּכוֹרוֹ, בְּכַמָּה גְּבוּרוֹת, וְהֵבִיאוֹ לְהֵיכָלוֹ, וְיָשַׁב כָּרָאוּי בְּבֵית הַמֶּלֶךְ. כֵּיוָן שֶׁחָטָא לְאָבִיו, הוֹכִיחַ אוֹתוֹ וְהִכָּה אוֹתוֹ, שֶׁכָּתוּב, וַיִּחַר אַף ה' בְּיִשְׂרָאֵל וַיִּתְּנֵם בְּיַד שׁוֹסִים וְגוֹ'. חָטָא כְּמִקֹּדֶם, וּמָרַד בְּאָבִיו, הוֹצִיאוֹ מִבֵּיתוֹ. מֶה עָשׂוּ יִשְׂרָאֵל, רָאוּ כִּי נִתְפַּזְּרוּ לְבָבֶל, נִתְעָרְבוּ בָּעַמִּים, לָקְחוּ נָשִׁים נָכְרִיּוֹת וְהוֹלִידוּ בָּנִים מֵהֶם. עִם כָּל זֶה, אִמָּא הַקְּדוֹשָׁה הָיְתָה אַפּוֹטְרוֹפְסָא עֲלֵיהֶם. וְעַל שֶׁעָשׂוּ כָּךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, כֵּיוָן שֶׁבּוּשָׁה הִיא לִי, יָבֹא בְּנִי מֵעַצְמוֹ, כֵּיוָן שֶׁחִלֵּל כְּבוֹדִי, אֵינוֹ רָאוּי שֶׁאֲנִי אֵלֶךְ שָׁמָּה לְהוֹצִיאוֹ וְלַעֲשׂוֹת לוֹ נִסִּים וּגְבוּרוֹת כְּמִקֹּדֶם בְּמִצְרַיִם. הֵם חָזְרוּ בְּלֹא עֶזְרָה הָרְאוּיָה לָהֶם, בְּלֹא פְּלִיאוֹת וְנִסִּים, אֶלָּא כֻּלָּם הָיוּ נִדְחִים, כֻּלָּם עֲיֵפִים בַּעֲנִיּוּת, וְחָזְרוּ לְהֵיכָל הַמֶּלֶךְ בְּבוּשָׁה, וְאִמָּא הַקְּדוֹשָׁה, עָרְבָה לָהֶם. חָטְאוּ כְּמִקֹּדֶם. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹצִיא אֶת הַבֵּן מֵהֵיכָלוֹ כְּבַתְּחִלָּה, וְאִמּוֹ אִתּוֹ, אָמַר מִכָּאן וּלְהָלְאָה הָאֵם וּבְנָהּ בְּיַחַד, יִסְבְּלוּ כַּמָּה רָעוֹת, זֶה שֶׁנֶּאֱמַר וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם. וְעַל זֶה כָּתוּב, בַּצַר לְךְ וּמְצָאוּךְ כָּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים מַהוּ בְּאַחֲרִית הַיָּמִים. זוֹ הִיא אִמָּא הַקְּדוֹשָׁה, שֶׁעִמָּהּ יַחַד סָבְלוּ כָּל מַה שֶּׁסָּבְלוּ בַּגָּלוּת. וְאִלּוּ יַחְזְרוּ בִּתְשׁוּבָה, אֲפִלּוּ רָעָה אַחַת אוֹ צַעַר אֶחָד שֶׁעָבַר עֲלֵיהֶם, הָיָה נֶחֱשָׁב לָהֶם, כְּאִלּוּ סָבְלוּ כָּל צָרוֹת הַגָּלוּת. וְאִם לֹא, שֶׁאֵינָם חוֹזְרִים בִּתְשׁוּבָה, צְרִיכִים לְהַמְתִּין עַד שֶׁיִּסְתַּיֵּם הַקֵּץ, וְכָל הַדּוֹרוֹת שֶׁלּוֹ. כְּמוֹ שֶׁאָמַר הַמָּאוֹר הַקָּדוֹשׁ, שֶׁכָּתוּב לִצְמִיתוּת לַקּוֹנֶה אוֹתוֹ לְדוֹרוֹתָיו. דְּהַיְנוּ עַד שֶׁיֵּצְאוּ כָּל הַדּוֹרוֹת הַמֻּקְדָּמִים לַקֵּץ. וְעִם כָּל זֶה, הַדָּבָר תָּלוּי בִּתְשׁוּבָה.
הלכה פסוקה
א. קָבְרוּ אֶת הַמֵּת וְחָזְרוּ הָאֲבֵלִים לְקַבֵּל תַּנְחוּמִים וְכָל הָעָם הוֹלְכִים אַחֲרֵיהֶם מִמָּקוֹם הַקֶּבֶר לְמָקוֹם שֶׁעוֹמְדִים בּוֹ הָאֲבֵלִים לַעֲשׂוֹת שׁוּרָה לְקַבֵּל תַּנְחוּמִין אִם יְכוֹלִין הָעָם לְהַתְחִיל וְלִגְמוֹר אֲפִלּוּ פָּסוּק אֶחָד קוֹדֶם שֶׁיַּגִּיעוּ לְשׁוּרָה יַתְחִילוּ וְאִם לָאו לֹא יַתְחִילוּ אֶלָּא יְנַחֲמוּ אֶת הָאֲבֵלִים וְאַחַר שֶׁיִפְטְרוּ מֵהֶן יַתְחִילוּ לִקְרוֹת. בְּנֵי אָדָם הָעוֹמְדִים בְּשׁוּרָה הַפְּנִימִית שֶׁהֵן רוֹאִין פְּנֵי הָאֲבֵלִים פְּטוּרִין מִקְּרִיאַת שְׁמַע וְהַחִיצוֹנִים הוֹאִיל וְאֵינָן רוֹאִין אֶת הָאֲבֵלִים חַיָּיבִין בִּקְרִיאַת שְׁמַע בִּמְקוֹמָן:
ב. כָּל מִי שֶׁהוּא פָּטוּר מִלִּקְרוֹת קְרִיאַת שְׁמַע אִם רָצָה לְהַחֲמִיר עַל עַצְמוֹ לִקְרוֹת קוֹרֵא. וְהוּא שֶׁתְּהֵא דַעְתּוֹ פְּנוּיָה עָלָיו. אֲבָל אִם הָיָה זֶה הַפָּטוּר מִלִּקְרוֹת מְבוּהָל אֵינוֹ רְשָׁאי לִקְרוֹת עַד שֶׁתִּתְיַישֵׁב דַּעְתּוֹ:
After the interment, when the mourners have returned from the grave to receive condolences, and the people follow them from the grave to the spot where the mourners stand, to form a line to receive condolences—if there is time for the people to commence and conclude the recital of at least one verse of the Shema before they reach the line, they should do so. Otherwise they are not to begin but should first offer their condolences to the mourners, and, after they have left them, read the Shema. Those who are in the interior lines and face the mourners are exempt from the duty of reading the Shema; but those who stand in the exterior lines, since they do not see the mourners, have the duty of reading the Shema where they are standing.
If one, exempt from reading the Shema, nevertheless desires to fulfill his duty strictly, and read it, he may do so, provided that his mind is free. But if such an exempted individual is in an excited state, he may not read it, till his mind is composed.
מוסר
אֵין בֶּן דָּוִד בָּא עַד שֶׁתּוּסְרָה הַקִּנְאָה כְּמוֹ שֶׁכָּתוּב (ישעי' י''א) אֶפְרַיִם לֹא יְקַנֵּא אֶת יְהוּדָה וגו' וְלֹא עוֹד אֶלָּא כִּי אֲפִלּוּ מַלְאֲכֵי מָרוֹם נָפְלוּ מִקְּדוּשָׁתָן עַל זֶה כְּמוֹ שֶׁאָמְרוּ בְּפִרְקֵי רִבִּי אֱלִיעֶזֶר עַל סמ''אל שֶׁהָיָה גָדוֹל מִן הַשְּׂרָפִים שֶׁאֵין לָהֶם רַק שֵׁשׁ כְּנָפַיִם וְהוּא הָיָה לוֹ שְׁתֵּים עֶשְׂרֵה כְּנָפַיִם וְנֶעֱקַר מִן הַקְּדוּשָׁה בִּשְׁבִיל קִנְאָה עַל אָדָם. וְכֵן הַנְּפִילִים עַזָּ''א וַעֲזָ''אֵל נִטְרְדוּ מִן הָעוֹלָם עַל שֶׁנִּתְקַנְּאוּ בָּאָדָם וְכָל מִי שֶׁיֵּשׁ בּוֹ קִנְאָה עַצְמוֹתָיו מַרְקִיבִין וְלָכֵן רָאוּי לְאָדָם לִהְיוֹת בְּחֶלְקוֹ שָׂמֵחַ אַף אִם מְעַט הוּא כִּי לֹא טוֹב הוּא מֵהִלֵּל הַזָּקֵן וְרִבִּי חֲנִינָא בֶּן דּוֹסָא וְרִבִּי יְהוּדָה בַּר אֶלְעָאי וְרִבִּי אֶלְעָזָר בֶּן פְּדָת וְזוּלָתָם וְיִתֵּן אֶל לִבּוֹ כִּי הָעוֹלָם הַזֶּה הֲבֵל הֲבָלִים וְהָעִיקָר הוּא עוֹלָם הַבָּא עוֹלָם הָאֱמֶת וְיִבְטַח בַּה':