תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
לה (טז) אֵ֣ת ׀ מִזְבַּ֣ח הָעֹלָ֗ה וְאֶת־מִכְבַּ֤ר הַנְּחֹ֙שֶׁת֙ אֲשֶׁר־ל֔וֹ אֶת־בַּדָּ֖יו וְאֶת־כׇּל־כֵּלָ֑יו אֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ׃
יָת מַדְבְּחָא דַעֲלָתָא וְיָת סְרָדָא דִנְחָשָׁא דִּילֵיהּ יָת אֲרִיחוֹהִי וְיָת כָּל מָנוֹהִי יָת כִּיוֹרָא וְיָת בְּסִיסֵיהּ:
(יז) אֵ֚ת קַלְעֵ֣י הֶחָצֵ֔ר אֶת־עַמֻּדָ֖יו וְאֶת־אֲדָנֶ֑יהָ וְאֵ֕ת מָסַ֖ךְ שַׁ֥עַר הֶחָצֵֽר׃
יָת סְרָדֵי דַרְתָּא יָת עַמּוּדוֹהִי וְיָת סַמְכָהָא וְיָת פְּרָסָא דִּתְרַע דַּרְתָּא:
(יח) אֶת־יִתְדֹ֧ת הַמִּשְׁכָּ֛ן וְאֶת־יִתְדֹ֥ת הֶחָצֵ֖ר וְאֶת־מֵיתְרֵיהֶֽם׃
יָת סִכֵּי מַשְׁכְּנָא וְיָת סִכֵּי דְדַרְתָּא וְיָת אַטּוּנֵיהוֹן:
(יט) אֶת־בִּגְדֵ֥י הַשְּׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ אֶת־בִּגְדֵ֤י הַקֹּ֙דֶשׁ֙ לְאַהֲרֹ֣ן הַכֹּהֵ֔ן וְאֶת־בִּגְדֵ֥י בָנָ֖יו לְכַהֵֽן׃
יָת לְבוּשֵׁי שִׁמּוּשָׁא לְשַׁמָּשָׁא בְקוּדְשָׁא יָת לְבוּשֵׁי קוּדְשָׁא לְאַהֲרֹן כַּהֲנָא וְיָת לְבוּשֵׁי בְנוֹהִי לְשַׁמָּשָׁא:
(כ) וַיֵּ֥צְא֛וּ כׇּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל מִלִּפְנֵ֥י מֹשֶֽׁה׃
וּנְפָקוּ כָּל כְּנִשְׁתָּא דִבְנֵי יִשְׂרָאֵל מִן קֳדָם משֶׁה:
(כא) וַיָּבֹ֕אוּ כׇּל־אִ֖ישׁ אֲשֶׁר־נְשָׂא֣וֹ לִבּ֑וֹ וְכֹ֡ל אֲשֶׁר֩ נָדְבָ֨ה רוּח֜וֹ אֹת֗וֹ הֵ֠בִ֠יאוּ אֶת־תְּרוּמַ֨ת יְהֹוָ֜ה לִמְלֶ֨אכֶת אֹ֤הֶל מוֹעֵד֙ וּלְכׇל־עֲבֹ֣דָת֔וֹ וּלְבִגְדֵ֖י הַקֹּֽדֶשׁ׃
וַאֲתוֹ כָּל גְּבַר דְּאִתְרְעֵי לִבֵּיהּ וְכֹל דִּי אַשְׁלֵמַת רוּחֵיהּ יָתֵיהּ אַיְתִיאוּ יָת אַפְרָשׁוּתָא קֳדָם יְיָ לַעֲבִידַת מַשְׁכַּן זִמְנָא וּלְכָל פֻּלְחָנֵיהּ וְלִלְבוּשֵׁי קוּדְשָׁא:
35 (16) the altar of burnt offering, with its brazen grate, its poles, and all its vessels, the laver and its pedestal,
(17) the hangings of the court, its pillars, and their sockets, and the screen for the door of the court,
(18) the pegs of the tabernacle, and the pegs of the court, and their cords,
(19) the uniforms, to do service in the holy place, the holy garments for Aharon the priest, and the garments of his sons, to minister in the priest’s office.
(20) And all the congregation of the children of Yisra᾽el departed from the presence of Moshe.
(21) And they came, everyone whose heart stirred him up, and everyone whom his spirit made willing, and they brought the Lord’s offering for the work of the Tent of Meeting, and for all its service, and for the holy garments.
נביאים
ז (כח) וְזֶ֛ה מַעֲשֵׂ֥ה הַמְּכוֹנָ֖ה מִסְגְּרֹ֣ת לָהֶ֑ם וּמִסְגְּרֹ֖ת בֵּ֥ין הַשְׁלַבִּֽים׃
וְדֵין עוֹבַד בְּסִיסַיָא גְדַנְפִין לְהוֹן וּגְדַנְפִין בֵּין שְׁלִיבַיָא:
(כט) וְעַֽל־הַמִּסְגְּר֞וֹת אֲשֶׁ֣ר ׀ בֵּ֣ין הַשְׁלַבִּ֗ים אֲרָי֤וֹת ׀ בָּקָר֙ וּכְרוּבִ֔ים וְעַל־הַשְׁלַבִּ֖ים כֵּ֣ן מִמָּ֑עַל וּמִתַּ֙חַת֙ לַאֲרָי֣וֹת וְלַבָּקָ֔ר לֹי֖וֹת מַעֲשֵׂ֥ה מוֹרָֽד׃
וְעַל גְדַנְפַיָא דְבֵין שְׁלִיבַיָא צִיוֹר אַרְיְוָן תּוֹרִין וּכְרוּבִין וְעַל שְׁלִיבַיָא כַּנְתָּא מִלְעֵיל וּמִלְרַע לְאַרְיְוָן וּלְתוֹרִין מִדְבַּק עוֹבַד כִּבּוּשׁ:
(ל) וְאַרְבָּעָה֩ אוֹפַנֵּ֨י נְחֹ֜שֶׁת לַמְּכוֹנָ֤ה הָאַחַת֙ וְסַרְנֵ֣י נְחֹ֔שֶׁת וְאַרְבָּעָ֥ה פַעֲמֹתָ֖יו כְּתֵפֹ֣ת לָהֶ֑ם מִתַּ֤חַת לַכִּיֹּר֙ הַכְּתֵפ֣וֹת יְצֻק֔וֹת מֵעֵ֥בֶר אִ֖ישׁ לֹיֽוֹת׃
וְאַרְבְּעָה גַלְגַלֵי נְחָשָׁא לִבְסִיסָא חֲדָא וְנִסְרִין דִנְחַשׁ וְאַרְבַּע זִוְיָתֵיהּ כַּתְפִין לְהוֹן מִלְרַע לְכִיוֹרָא כַּתְפִין מַתְּכִין כִּכְבַשׁ עוֹבַד דִבּוּק:
(לא) וּ֠פִ֠יהוּ מִבֵּ֨ית לַכֹּתֶ֤רֶת וָמַ֙עְלָה֙ בָּֽאַמָּ֔ה וּפִ֙יהָ֙ עָגֹ֣ל מַעֲשֵׂה־כֵ֔ן אַמָּ֖ה וַחֲצִ֣י הָאַמָּ֑ה וְגַם־עַל־פִּ֙יהָ֙ מִקְלָע֔וֹת וּמִסְגְּרֹתֵיהֶ֥ם מְרֻבָּע֖וֹת לֹ֥א עֲגֻלּֽוֹת׃
וּפוּמֵיהּ מִגָיו לִקְרוֹנְתְּהוֹן וּלְעֵילָא בְּאַמְתָא וּפוּמֵיהּ סְגַלְגַל עוֹבַד כַּנְתָּא אַמְתָא וּפַלְגוּת אַמְתָא וְאַף עַל פּוּמָהּ קְלִיעִין וּגְדַנְפֵיהוֹן מְרַבְּעִין וְלָא סְגַלְגְלִין:
(לב) וְאַרְבַּ֣עַת הָאוֹפַנִּ֗ים לְמִתַּ֙חַת֙ לַֽמִּסְגְּר֔וֹת וִיד֥וֹת הָאוֹפַנִּ֖ים בַּמְּכוֹנָ֑ה וְקוֹמַת֙ הָאוֹפַ֣ן הָאֶחָ֔ד אַמָּ֖ה וַחֲצִ֥י הָאַמָּֽה׃
וְאַרְבְּעָא גִלְגְלַיָא לְמִלְרַע לִגְדַנְפַיָא וְאַשְׁדַת גִלְגְלַיָא בִּבְסִיסָא וְרוּמֵיהּ דְגַלְגַל חָד אַמְתָא וּפַלְגוּת אַמְתָא:
(לג) וּמַֽעֲשֵׂה֙ הָא֣וֹפַנִּ֔ים כְּמַעֲשֵׂ֖ה אוֹפַ֣ן הַמֶּרְכָּבָ֑ה יְדוֹתָ֣ם וְגַבֵּיהֶ֗ם וְחִשֻּׁקֵיהֶ֛ם וְחִשֻּׁרֵיהֶ֖ם הַכֹּ֥ל מוּצָֽק׃
וְעוֹבַד גִלְגְלַיָא כְּעוֹבַד גִלְגְלֵי מֶרְכְּבַת יְקָרָא אַשְׁדַתְהוֹן וְגַבֵּיהוֹן וְחוֹפֵיהוֹן וְכִבּוּשֵׁיהוֹן כּוֹלָא מַתָּךְ:
7 (28) And the work of the bases was of this manner: they had borders, and the borders were between the ledges:
(29) and on the borders that were between the ledges were lions, oxen, and keruvim: (and upon the ledges there was a base above:) and beneath the lions and oxen were wreaths of hanging work.
(30) And every base had four wheels of brass, and plates of brass: and the four corners thereof had shoulders: under the laver the shoulders were cast on, at the side of each were wreaths.
(31) And the mouth of it within the capital and above was a cubit: and its mouth was found after the work of the base, a cubit and a half: and also upon the mouth of it were engravings with their borders, foursquare, not round.
(32) And under the borders were four wheels; and the axles of the wheels were joined to the base: and the height of a wheel was a cubit and half a cubit.
(33) And the work of the wheels was like the work of a chariot wheel: their axles, and their rims, and their hoops, and their hubs, were all molten.
כתובים
כ (ח) מֶ֗לֶךְ יוֹשֵׁ֥ב עַל־כִּסֵּא־דִ֑ין מְזָרֶ֖ה בְעֵינָ֣יו כׇּל־רָֽע׃
מַלְכָּא דְיָתֵב עַל כּוּרְסְיָא דְדִינָא מְפַזֵר מִן קָדָמוֹהִי כֻלְהוֹן בִּישְׁתָּא:
(ט) מִֽי־יֹ֭אמַר זִכִּ֣יתִי לִבִּ֑י טָ֝הַ֗רְתִּי מֵחַטָּאתִֽי׃
מַן דְיֵימַר זַכַּי הוּא לִבִּי וְאִדַכְיֵית מֵחוֹבְתִּי:
(י) אֶ֣בֶן וָ֭אֶבֶן אֵיפָ֣ה וְאֵיפָ֑ה תּוֹעֲבַ֥ת יְ֝הֹוָ֗ה גַּם־שְׁנֵיהֶֽם׃
מַתְקְלָא וּמַתְקְלָא כַּיְלָא וְכַיְלָא מְרַחֲקִין אִנוּן קֳדָם אֱלָהָא אַף תַּרְוֵיהוֹן:
(יא) גַּ֣ם בְּ֭מַעֲלָלָיו יִתְנַכֶּר־נָ֑עַר אִם־זַ֖ךְ וְאִם־יָשָׁ֣ר פׇּעֳלֽוֹ׃
אוּף בְּעוֹבָדוֹהִי מִתְיְדַע טַלְיָא אִין דְכֵי וְאִין תְּרִיצָן עוֹבְדוֹהִי:
(יב) אֹ֣זֶן שֹׁ֭מַעַת וְעַ֣יִן רֹאָ֑ה יְ֝הֹוָ֗ה עָשָׂ֥ה גַם־שְׁנֵיהֶֽם׃
אֻדְנָא דְשָׁמְעָא וְעַיְנָא דְחָזְיָא אֱלָהָא אִבְרֵי תַּרְוֵיהוֹן:
(יג) אַל־תֶּאֱהַ֣ב שֵׁ֭נָה פֶּן־תִּוָּרֵ֑שׁ פְּקַ֖ח עֵינֶ֣יךָ שְֽׂבַֽע־לָֽחֶם׃
לָא תְרַחֵם שִׁנְתָּא דִלְמָא תִתְמַסְכֵּן פְּתַח עֵינָךְ וּשְׂבַע לַחְמָא:
20 (8) A king that sits on the throne of judgment scatters away all evil with his eyes.
(9) Who can say, I have made my heart clean, I am pure from my sin?
(10) Divers weights, and divers measures, both of them are alike an abomination to the Lord.
(11) Even a child is known by his doings, whether his work be pure, and whether it be right.
(12) The hearing ear, and the seeing eye: the Lord has made them both.
(13) Do not love sleep, lest thou come to poverty; open thy eyes, and thou shalt be satisfied with bread.
משנה
א. לֹא יַחְפֹּר אָדָם בּוֹר סָמוּךְ לְבוֹרוֹ שֶׁל חֲבֵרוֹ, וְלֹא שִׁיחַ, וְלֹא מְעָרָה, וְלֹא אַמַּת הַמַּיִם, וְלֹא נִבְרֶכֶת כּוֹבְסִין, אֶלָּא אִם כֵּן הִרְחִיק מִכֹּתֶל חֲבֵרוֹ שְׁלשָׁה טְפָחִים, וְסָד בְּסִיד. מַרְחִיקִין אֶת הַגֶּפֶת וְאֶת הַזֶּבֶל וְאֶת הַמֶּלַח וְאֶת הַסִּיד וְאֶת הַסְּלָעִים מִכָּתְלוֹ שֶׁל חֲבֵרוֹ שְׁלשָׁה טְפָחִים, וְסָד בְּסִיד. מַרְחִיקִין אֶת הַזְּרָעִים, וְאֶת הַמַּחֲרֵשָׁה, וְאֶת מֵי רַגְלַיִם מִן הַכֹּתֶל שְׁלשָׁה טְפָחִים. וּמַרְחִיקִין אֶת הָרֵחַיִם שְׁלשָׁה מִן הַשֶּׁכֶב, שֶׁהֵן אַרְבָּעָה מִן הָרָכֶב. וְאֶת הַתַּנוּר, שְׁלשָׁה מִן הַכִּלְיָא, שֶׁהֵן אַרְבָּעָה מִן הַשָּׂפָה:
ב. לֹא יַעֲמִיד אָדָם תַּנּוּר בְּתוֹךְ הַבַּיִת, אֶלָּא אִם כֵּן יֵשׁ עַל גַּבָּיו גֹּבַהּ אַרְבַּע אַמּוֹת. הָיָה מַעֲמִידוֹ בָעֲלִיָּה, צָרִיך שֶׁיְּהֵא תַחְתָּיו מַעֲזִיבָה שְׁלשָׁה טְפָחִים. וּבַכִּירָה, טֶפַח. וְאִם הִזִּיק, מְשַׁלֵּם מַה שֶּׁהִזִּיק. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא אָמְרוּ כָל הַשִּׁעוּרִין הָאֵלּוּ, אֶלָּא שֶׁאִם הִזִּיק, פָּטוּר מִלְּשַׁלֵּם:
ג. לֹא יִפְתַּח אָדָם חֲנוּת שֶׁל נַחְתּוֹמִין וְשֶׁל צַבָּעִין תַּחַת אוֹצָרוֹ שֶׁל חֲבֵרוֹ. וְלֹא רֶפֶת בָּקָר. בֶּאֱמֶת, בְּיַיִן הִתִּירוּ, אֲבָל לֹא רֶפֶת בָּקָר. חֲנוּת שֶׁבֶּחָצֵר, יָכוֹל לִמְחוֹת בְּיָדוֹ וְלוֹמַר לוֹ, אֵינִי יָכוֹל לִישֹׁן מִקּוֹל הַנִּכְנָסִין וּמִקּוֹל הַיּוֹצְאִין. אֲבָל עוֹשֶׂה כֵלִים, יוֹצֵא וּמוֹכֵר בְּתוֹךְ הַשּׁוּק, אֲבָל אֵינוֹ יָכוֹל לִמְחוֹת בְּיָדוֹ וְלוֹמַר לוֹ, אֵינִי יָכוֹל לִישֹׁן, לֹא מִקּוֹל הַפַּטִּישׁ, וְלֹא מִקּוֹל הָרֵחַיִם, וְלֹא מִקּוֹל הַתִּינוֹקוֹת:
ד. מִי שֶׁהָיָה כָתְלוֹ סָמוּךְ לְכֹתֶל חֲבֵרוֹ, לֹא יִסְמֹךְ לוֹ כֹתֶל אַחֵר, אֶלָּא אִם כֵּן הִרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת. וְהַחַלּוֹנוֹת, מִלְּמַעְלָן וּמִלְּמַטָּן, וּמִכְּנֶגְדָּן, אַרְבַּע אַמּוֹת:
ה. מַרְחִיקִין אֶת הַסֻּלָּם מִן הַשּׁוֹבָךְ אַרְבַּע אַמּוֹת, כְּדֵי שֶׁלֹּא תִקְפֹּץ הַנְּמִיָּה, וְאֶת הַכֹּתֶל מִן הַמַּזְחִילָה אַרְבַּע אַמּוֹת, כְּדֵי שֶׁיְּהֵא זוֹקֵף אֶת הַסֻּלָּם. מַרְחִיקִין אֶת הַשּׁוֹבָךְ מִן הָעִיר חֲמִשִּׁים אַמָּה. וְלֹא יַעֲשֶׂה אָדָם שׁוֹבָךְ בְּתוֹךְ שֶׁלּוֹ, אֶלָּא אִם כֵּן יֶשׁ לוֹ חֲמִשִּׁים אַמָּה לְכָל רוּחַ. רַבִּי יְהוּדָה אוֹמֵר, בֵּית אַרְבַּעַת כּוֹרִין, מְלֹא שֶׁגֶר הַיּוֹנָה. וְאִם לְקָחוֹ, אֲפִלּוּ בֵית רֹבַע, הֲרֵי הוּא בְחֶזְקָתוֹ:
ו. נִפּוּל הַנִּמְצָא בְתוֹךְ חֲמִשִּׁים אַמָּה, הֲרֵי הוּא שֶׁל בַּעַל הַשּׁוֹבָךְ. חוּץ מֵחֲמִשִּׁים אַמָּה, הֲרֵי הוּא שֶׁל מוֹצְאוֹ. נִמְצָא בֵין שְׁנֵי שׁוֹבָכוֹת, קָרוֹב לָזֶה, שֶׁלּוֹ. קָרוֹב לָזֶה, שֶׁלּוֹ. מֶחֱצָה עַל מֶחֱצָה, שְׁנֵיהֶם יַחֲלֹקוּ:
ז. מַרְחִיקִין אֶת הָאִילָן מִן הָעִיר עֶשְׂרִים וְחָמֵשׁ אַמָּה, וּבְחָרוּב וּבְשִׁקְמָה חֲמִשִּׁים אַמָּה. אַבָּא שָׁאוּל אוֹמֵר, כָּל אִילַן סְרָק, חֲמִשִּׁים אַמָּה. אִם הָעִיר קָדְמָה, קוֹצֵץ וְאֵינוֹ נוֹתֵן דָּמִים. וְאִם הָאִילָן קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים. סָפֵק זֶה קָדַם, סָפֵק זֶה קָדַם, קוֹצֵץ וְאֵינוֹ נוֹתֵן דָּמִים:
ח. מַרְחִיקִין גֹּרֶן קָבוּעַ מִן הָעִיר חֲמִשִּׁים אַמָּה. לֹא יַעֲשֶׂה אָדָם גֹּרֶן קָבוּעַ בְּתוֹךְ שֶׁלּוֹ, אֶלָּא אִם כֵּן יֶשׁ לוֹ חֲמִשִּׁים אַמָּה לְכָל רוּחַ, וּמַרְחִיק מִנְּטִיעוֹתָיו שֶׁל חֲבֵרוֹ וּמִנִּירוֹ, כְּדֵי שֶׁלֹּא יַזִּיק:
ט. מַרְחִיקִין אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת וְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. אֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. רַבִּי עֲקִיבָא אוֹמֵר, לְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִמַּעֲרָבָהּ, וּמַרְחִיק חֲמִשִּׁים אַמָּה:
י. מַרְחִיקִין אֶת הַמִּשְׁרָה מִן הַיָּרָק, וְאֶת הַכְּרֵשִׁין מִן הַבְּצָלִים, וְאֶת הַחַרְדָּל מִן הַדְּבוֹרִים. רַבִּי יוֹסֵי מַתִּיר בַּחַרְדָּל:
יא. מַרְחִיקִין אֶת הָאִילָן מִן הַבּוֹר עֶשְׂרִים וְחָמֵשׁ אַמָּה, וּבְחָרוּב וּבְשִׁקְמָה, חֲמִשִּׁים אַמָּה, בֵּין מִלְמַעְלָה בֵּין מִן הַצָּד. אִם הַבּוֹר קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים. וְאִם אִילָן קָדַם, לֹא יָקֹץ. סָפֵק זֶה קָדַם, וְסָפֵק זֶה קָדַם, לֹא יָקֹץ. רַבִּי יוֹסֵי אוֹמֵר, אַף עַל פִּי שֶׁהַבּוֹר קוֹדֶמֶת לָאִילָן, לֹא יָקֹץ, שֶׁזֶּה חוֹפֵר בְּתוֹךְ שֶׁלּוֹ, וְזֶה נוֹטֵעַ בְּתוֹךְ שֶׁלּוֹ:
יב. לֹא יִטַּע אָדָם אִילָן סָמוּךְ לִשְׂדֵה חֲבֵרוֹ, אֶלָּא אִם כֵּן הִרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת, אֶחָד גְּפָנִים וְאֶחָד כָּל אִילָן. הָיָה גָדֵר בֵּינְתַיִם, זֶה סוֹמֵךְ לַגָּדֵר מִכָּאן, וְזֶה סוֹמֵךְ לַגָּדֵר מִכָּאן. הָיוּ שָׁרָשִׁים יוֹצְאִין לְתוֹךְ שֶׁל חֲבֵרוֹ, מַעֲמִיק שְׁלֹשָׁה טְפָחִים, כְּדֵי שֶׁלֹּא יְעַכֵּב אֶת הַמַּחֲרֵשָׁה. הָיָה חוֹפֵר בּוֹר, שִׁיחַ וּמְעָרָה, קוֹצֵץ וְיוֹרֵד, וְהָעֵצִים שֶׁלּוֹ:
יג. אִילָן שֶׁהוּא נוֹטֶה לִשְׂדֵה חֲבֵרוֹ, קוֹצֵץ מְלֹא הַמַּרְדֵּעַ עַל גַּבֵּי הַמַּחֲרֵשָׁה. וּבְחָרוּב וּבְשִׁקְמָה, כְּנֶגֶד הַמִּשְׁקֹלֶת. בֵּית הַשְּׁלָחִין, כָּל הָאִילָן כְּנֶגֶד הַמִּשְׁקֹלֶת. אַבָּא שָׁאוּל אוֹמֵר, כָּל אִילַן סְרָק, כְּנֶגֶד הַמִּשְׁקֹלֶת:
יד. אִילָן שֶׁהוּא נוֹטֶה לִרְשׁוּת הָרַבִּים, קוֹצֵץ, כְּדֵי שֶׁיְּהֵא גָמָל עוֹבֵר וְרוֹכְבוֹ. רַבִּי יְהוּדָה אוֹמֵר, גָּמָל טָעוּן פִּשְׁתָּן אוֹ חֲבִילֵי זְמוֹרוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הָאִילָן כְּנֶגֶד הַמִּשְׁקֹלֶת, מִפְּנֵי הַטֻּמְאָה:
1. A person may not dig a pit close to the pit of another, in order to avoid damaging the latter’s pit. And similarly, one may not dig a ditch, nor a cave, i.e., a covered pit, nor a water channel, nor a launderer’s pond, which is a pit used for washing clothes, unless he distanced all of these three handbreadths from the wall of another and he plasters lime on the place where there is water. And one must distance the solid residue of produce that has been pressed free of its oil, e.g., the refuse of olives from which oil has been squeezed, and animal manure, and salt, and lime, and rocks three handbreadths from the wall of another, as all these items produce heat and can damage the wall. Or, alternatively, he may plaster the wall with lime to prevent damage. One must likewise distance seeds, i.e., one may not plant seeds, and one may not operate the plow, and one must eliminate urine, three handbreadths from the wall of another. The mishna continues: And one must distance a mill from a neighbor’s wall by three handbreadths from the lower stone of the mill, which is four handbreadths from the smaller upper stone of the mill. And there must be a distance of three handbreadths from the protruding base [hakalya] of an oven until the wall, which is four handbreadths from the narrow upper rim [hassafa] of the oven.
2. A person may not set up an oven inside a house unless there is a space four cubits high above it, i.e., between the top of the oven and the ceiling, to avoid burning the ceiling, which serves as the floor of the residence above. If one was setting up an oven in the upper story, there must be a plaster floor beneath it, which serves as the ceiling of the lower story, at least three handbreadths thick, so that the ceiling below does not burn. And in the case of a stove the plaster floor must be at least one handbreadth thick. And if he causes damage in any case, he pays compensation for that which he damaged. Rabbi Shimon says: They said all of these measurements to teach only that if he causes damage he is exempt from paying, as he took all reasonable precautions.
3. A person may not open a bakery or a dye shop beneath the storeroom of another, and he may not establish a cattle barn there, as these produce heat, smoke, and odors, which rise and damage the items in the storeroom. The mishna comments: In truth, the halakha is that in the case of a storeroom of wine the Sages rendered it permitted to set up a bakery and a dye shop beneath, as the heat that rises does not damage the wine. But they did not render it permitted to establish a cattle barn, because its odor damages the wine. If a resident wants to open a store in his courtyard, his neighbor can protest to prevent him from doing so and say to him: I am unable to sleep due to the sound of people entering the store and the sound of people exiting. But one may fashion utensils in his house and go out and sell them in the market, despite the fact that he is not allowed to set up a store in the courtyard, and the neighbor cannot protest against him doing so and say to him: I am unable to sleep due to the sound of the hammer you use to fashion utensils, nor can he say: I cannot sleep due to the sound of the mill that you use to grind, nor can he say: I cannot sleep due to the sound of the children. It is permitted for one to make reasonable use of his own home.
4. One whose wall was close to the wall of another may not build another wall close to the neighbor’s wall unless he distances it four cubits from the wall of the neighbor. And one who desires to build a wall opposite the windows of a neighbor’s house must distance the wall four cubits from the windows, whether above, below, or opposite.
5. One must distance his ladder four cubits from a neighbor’s dovecote so that a mongoose will not be able to jump from the ladder to the dovecote and devour the birds. And one must distance his wall four cubits from a roof gutter, so that the neighbor can lean a ladder in the empty space to clean and repair the gutter. One must distance a dovecote fifty cubits from the city to prevent doves from eating seeds in the town. And a person should not establish a dovecote within his own property unless he has fifty cubits in each direction between the dovecote and the edge of his property. Rabbi Yehuda says that one must have surrounding the dovecote the area required for sowing four kor of seed on each side, which generally extends as far as a dove flies in a single flight. And if one bought the dovecote with the land, he has the acquired privilege of its use even if it has surrounding it only the area required for sowing a quarter-kav of seed [beit rova] around it, and he need not remove it from there.
6. With regard to a dove chick [nippul] that was found within fifty cubits of a dovecote, it belongs to the owner of the dovecote. If it was found beyond fifty cubits from a dovecote, it belongs to its finder. In a case where it was found between two dovecotes, if it was close to this one, it belongs to the owner of this dovecote; if it was close to that one, it belongs to the owner of that dovecote. If it was half and half, i.e., equidistant from the two dovecotes, the two owners divide the value of the chick.
7. One must distance a tree twenty-five cubits from the city, and in the cases of a carob tree and of a sycamore tree, which have a great many branches, they must be distanced fifty cubits. Abba Shaul says: Every barren tree must be distanced fifty cubits. And if the city preceded the tree, as one later planted the tree alongside the city, he cuts down the tree, and the city does not give money to the tree’s owner in compensation. And if the tree preceded the city, which expanded after one planted the tree until it reached the tree, he cuts down the tree and the city gives money to its owner. If it is uncertain whether this one was first or that one was first, he cuts down the tree and the city does not give money.
8. One must distance a permanent threshing floor fifty cubits from the city, so that the chaff will not harm the city’s residents. Furthermore, a person should not establish a permanent threshing floor even on his own property unless he has fifty cubits of open space in every direction. And one must distance a threshing floor from the plantings of another and from another’s plowed field far enough that it does not cause damage.
9. One must distance animal carcasses, and graves, and a tannery [haburseki], a place where hides are processed, fifty cubits from the city. One may establish a tannery only on the east side of the city, because winds usually blow from the west and the foul smells would therefore be blown away from the residential area. Rabbi Akiva says: One may establish a tannery on any side of a city except for the west, as the winds blowing from that direction will bring the odors into the city, and one must distance it fifty cubits from the city.
10. One must distance from vegetables water in which flax is steeped, because this water ruins them; and likewise one must distance leeks from onions, and mustard from bees. And Rabbi Yosei permits one not to do so in the case of mustard.
11. One must distance a tree twenty-five cubits from a cistern, and in the case of a carob and of a sycamore tree, whose roots extend farther, one must distance the tree fifty cubits. This is the halakha whether the cistern or tree is located above or to the side of the other. If the digging of the cistern preceded the tree, the owner of the tree cuts down the tree and the owner of the cistern pays him money. And if the tree preceded the cistern the owner of the tree need not cut down the tree. If it is uncertain whether this came first or that came first, the owner of the tree need not cut down the tree. Rabbi Yosei says: Even if the cistern preceded the tree, the owner of the tree need not cut down the tree. This is due to the fact that this one digs in his own property, and that one plants in his own property.
12. A person may not plant a tree near the field of another unless he distances it four cubits from the field. This is the case whether he is planting grapevines or any kind of tree. If there was a fence between them, this one may place, i.e., plant, his grapevines or trees close to the fence from here, and that one may place, i.e., plant, his produce close to the fence from there. If the roots were spreading into the field of another, the owner of the field may dig to a depth of three handbreadths even if he severs those roots, so that they do not impede his plow. If he was digging a cistern in that spot, or a ditch, or a cave, and he came upon the roots of his neighbor’s tree, he may cut downward normally, and the wood from the roots is his.
13. With regard to a tree that leans into the field of another, the neighbor may cut the branches to the height of an ox goad raised over the plow, in places where the land is to be plowed, so that the branches do not impede the use of the plow. And in the case of a carob tree and the case of a sycamore tree, whose abundance of branches cast shade that is harmful to plants, all the branches overhanging one’s property may be removed along the plumb line, i.e., along a line perpendicular to the boundary separating the fields. And if the neighbor’s field is an irrigated field, all branches of the tree are removed along the plumb line. Abba Shaul says: All barren trees are cut along the plumb line.
14. With regard to a tree that extends into the public domain, one cuts its branches so that a camel can pass beneath the tree with its rider sitting on it. Rabbi Yehuda says: One cuts enough branches that a camel loaded with flax or bundles of branches can pass beneath it. Rabbi Shimon says: One cuts all branches of the tree that extend into the public domain along the plumb line, so that they do not hang over the public area at all, due to ritual impurity.
גמרא
וְלֹא מִקּוֹל הַתִּינוֹקוֹת מַאי שְׁנָא רֵישָׁא וּמַאי שְׁנָא סֵיפָא. אָמַר אַבַּיֵּי סֵיפָא אֲתַאן לֵחָצֵר אַחֶרֶת אָמַר לֵיהּ רָבָא אִי הָכִי לִיתְנֵי חָצֵר אַחֶרֶת מֻתָּר אֶלָּא אָמַר רָבָא סֵיפָא אֲתָאן לְתִינוֹקוֹת שֶׁל בֵּית רַבָּן וּמִתַּקָּנַת יְהוֹשֻׁעַ בֶּן גַּמְלָא וְאֵילָךְ דְּאָמַר רַב יְהוּדָה אָמַר רַב בְּרַם זָכוּר אוֹתוֹ הָאִישׁ לַטּוֹב וִיהוֹשֻׁעַ בֶּן גַּמְלָא שְׁמוֹ שֶׁאִלְמָלֵא הוּא נִשְׁתַּכְּחָה תּוֹרָה מִיִּשְׂרָאֵל שֶׁבַּתְּחִלָּה מִי שֶׁיֵּשׁ לוֹ אָב מְלַמְּדוֹ תוֹרָה מִי שֶׁאֵין לוֹ אָב לֹא הָיָה לָמֵד תּוֹרָה מָאי דְּרוּשׁ וְלִמַּדְתֶּם אוֹתָם וְלִמַּדְתֶּם אַתֶּם הִתְקִינוּ שֶׁיִּהְיוּ מוֹשִׁיבִין מְלַמְּדֵי תִינוֹקוֹת בִּירוּשָׁלַיִם מָאי דְּרוּשׁ כִּי מִצִיּוֹן תֵּצֵא תוֹרָה. וַעֲדַיִן מִי שֶׁיֵּשׁ לוֹ אָב הָיָה מַעֲלֵהוּ וּמְלַמְּדוֹ מִי שֶׁאֵין לוֹ אָב לֹא הָיָה עוֹלֶה וְלָמֵד הִתְקִינוּ שֶׁיִּהְיוּ מוֹשִׁיבִין בְּכָל פֶּלֶךְ וּפֶלֶךְ וּמַכְנִיסִין אוֹתָן כְּבֶן שֵׁשׁ עֶשְׂרֵה כְּבֶן שְׁבַע עֶשְׂרֵה. וּמִי שֶׁהָיָה רַבּוֹ כּוֹעֵס עָלָיו מְבָעֵט בּוֹ וְיוֹצֵא עַד שֶׁבָּא יְהוֹשֻׁעַ בֶּן גַּמְלָא וְתִקֵּן שֶׁיִּהְיוּ מוֹשִׁיבִין מְלַמְּדֵי תִינוֹקוֹת בְּכָל מְדִינָה וּמְדִינָה וּבְכָל עִיר וָעִיר וּמַכְנִיסִין אוֹתָן כְּבֶן שֵׁשׁ כְּבֶן שֶׁבַע. אָמַר לֵיהּ רַב לְרַב שְׁמוּאֵל בַּר שִׁילָת עַד שִׁיתְּ לָא תְקַבֵּל מִכָּאן וְאֵילָךְ קַבֵּל וְאַסְפֵי לֵיהּ כְּתוֹרָא. וְאָמַר לֵיהּ רַב לְרַב שְׁמוּאֵל בַּר שִׁילָת כִּי מָחִית לִינוּקָא לָא תִמְחֵי אֶלָּא בְעַרְקְתָא דִמְסָנָא דְקָרֵי קָרֵי דְלֹא קָרֵי לִיהֲוֵי צַוָּתָא לְחַבְרֵיהּ. וְאָמַר רָבָא סַךְ מַקְרֵי דַרְדְּקֵי עַשְׂרִין וְחַמְשָׁה יְנוּקֵי וְאִי אִיכָּא חַמְשִׁין מוֹתְבִינָן תְּרֵי וְאִי אִיכָּא אַרְבְּעִין מוֹקְמֵינָן רֵישׁ דּוּכָנָא וּמְסַיְיעִין לֵיהּ מִמָּתָא. וְאָמַר רָבָא הָאי מַקְרֵי יְנוּקֵי דְגָרִיס וְאִיכָּא אַחֲרִינָא דְגָרִיס טְפֵי מִינֵיהּ לָא מְסַלְקֵינָן לֵיהּ דִּילְמָא אָתֵי לְאִתְרַשּׁוּלֵי. רַב דִּימִי מִנְהַרְדָּעָא אָמַר כָּל שֶׁכֵּן דְּגָרִיס טְפֵי קִנְאַת סוֹפְרִים תַּרְבֶּה חָכְמָה. וְאָמַר רָבָא הַנֵי תְרֵי מַקְרֵי דַרְדְּקֵי חַד גָּרִיס וְלָא דַּיִיק וְחַד דַּיִּיק וְלָא גָרִיס מוֹתְבִינָן הַהוּא דְגָרִיס וְלָא דַיֵיק שַׁבַּשְׁתָּא מִמֵּילָא נַפְקָא. רַב דִּימִי מִנְּהַרְדָעָא אָמַר מוֹתְבִינָן דְּדַיֵיק וְלָא גָרִיס שַׁבַּשְׁתָּא כֵּיוַן דְּעָאל עָאל:
GEMARA: The Gemara asks: What is different in the first clause of the mishna, which states that one can prevent his neighbor from opening a store in the courtyard because the noise keeps him awake, and what is different in the latter clause, which states that one cannot protest when his neighbor performs labor that is noisy? Abaye said: In the latter clause we arrive at the case of one who operates in another courtyard, i.e., one cannot prevent activity in a separate courtyard that is connected to the alleyway in which he lives. Rava said to him: If so, let it teach that in a different courtyard it is permitted. Why does the mishna not specify that it is referring to a different courtyard? Rather, Rava said:
In the latter clause we arrive at the case of schoolchildren who come to learn Torah in his house, and this ruling applies from the time of the ordinance of Yehoshua ben Gamla and onward.
What was this ordinance? As Rav Yehuda says that Rav says: Truly, that man is remembered for the good, and his name is Yehoshua ben Gamla. If not for him the Torah would have been forgotten from the Jewish people. Initially, whoever had a father would have his father teach him Torah, and whoever did not have a father would not learn Torah at all. The Gemara explains: What verse did they interpret homiletically that allowed them to conduct themselves in this manner? They interpreted the verse that states: “And you shall teach them [otam] to your sons” (Deuteronomy 11:19), to mean: And you yourselves [atem] shall teach, i.e., you fathers shall teach your sons.
When the Sages saw that not everyone was capable of teaching their children and Torah study was declining, they instituted an ordinance that teachers of children should be established in Jerusalem. The Gemara explains: What verse did they interpret homiletically that enabled them to do this? They interpreted the verse: “For Torah emerges from Zion” (Isaiah 2:3). But still, whoever had a father, his father ascended with him to Jerusalem and had him taught, but whoever did not have a father, he did not ascend and learn. Therefore, the Sages instituted an ordinance that teachers of children should be established in one city in each and every region [pelekh]. And they brought the students in at the age of sixteen and at the age of seventeen.
But as the students were old and had not yet had any formal education, a student whose teacher grew angry at him would rebel against him and leave. It was impossible to hold the youths there against their will. This state of affairs continued until Yehoshua ben Gamla came and instituted an ordinance that teachers of children should be established in each and every province and in each and every town, and they would bring the children in to learn at the age of six and at the age of seven. With regard to the matter at hand, since this system was established for the masses, the neighbors cannot prevent a scholar from teaching Torah in the courtyard.
Concerning that same issue, Rav said to Rav Shmuel bar Sheilat, a teacher of children: Do not accept a student before the age of six, as he is too young, and it is difficult for him to learn in a steady manner. From this point forward, accept him and stuff him with Torah like an ox. And Rav further said to Rav Shmuel bar Sheilat: When you strike a child for educational purposes, hit him only with the strap of a sandal, which is small and does not cause pain. Rav further advised him: He who reads, let him read on his own; whoever does not read, let him be a companion to his friends, which will encourage him to learn to read.
With regard to a courtyard, the Gemara concluded that it is permitted for one to establish an elementary school to teach Torah and the neighbors cannot protest. The Gemara raises an objection to this ruling from a baraita: With regard to one member of a courtyard who wishes to become a doctor, a bloodletter, a weaver [vegardi], or a teacher of children, the other members of the courtyard can prevent him from doing so. This indicates that neighbors can protest the teaching of children in their shared courtyard. The Gemara answers: With what are we dealing here, i.e., when can they protest his teaching children? We are dealing with a case of gentile children, as there is no mitzva to educate them. In this situation, the neighbors can protest about the noise.
Come and hear another baraita: With regard to two people who are residing in one courtyard, and one of them sought to become a doctor, a bloodletter, a weaver, or a teacher of children, the other can prevent him from doing so. The Gemara answers: Here too, we are dealing with a case of gentile children.
The Gemara suggests: Come and hear another baraita: One who has a house in a jointly owned courtyard may not rent it to a doctor, nor to a bloodletter, nor to a weaver, nor to a Jewish teacher [sofer], nor to a gentile teacher. This indicates that one’s neighbors can prevent him from teaching Jewish children. The Gemara answers: With what are we dealing here? We are dealing with the scribe [sofer] of the town, who does not teach children but writes documents and letters for residents of the town. This type of work is not a mitzva, and since many people seek his services, the residents of the courtyard can prevent him from performing this job near their houses.
§ With regard to the ordinance of Yehoshua ben Gamla, and concerning teaching children in general, Rava says: From the time of the ordinance of Yehoshua ben Gamla, that schoolteachers must be established in each town, and onward, one does not bring a child from one town to another. Rather, each child is educated where he resides. But one does bring them from one synagogue where they learn to another synagogue. And if a river separates the areas one does not bring the children across, lest they fall into the river. And if there is a bridge spanning the river one may bring them across the river. But if there is only a narrow bridge [gamla] one does not bring them.
And Rava said: The maximum number of students for one teacher of children is twenty-five children. And if there are fifty children in a single place, one establishes two teachers, so that each one teaches twenty-five students. And if there are forty children, one establishes an assistant, and the teacher receives help from the residents of the town to pay the salary of the assistant.
And Rava said: If there is a teacher of children who teaches a few subjects, and there is another who teaches more subjects than him, one does not remove the first teacher from his position to hire the second, as perhaps the other teacher will come to be negligent due to the lack of competition. Rav Dimi from Neharde’a said: On the contrary, all the more so is it the case that he will teach in a better manner if he knows that he is the sole instructor in the place, as jealousy among teachers increases wisdom. The one who was dismissed will try to refine his skills so that he will be rehired, and this will prevent negligence on the part of the other teacher.
And Rava said: If there are two teachers of children, one who teaches a lot of material but is not precise in his statements, and one who is precise but does not teach a lot of material, one hires the one who teaches a lot of material but is not precise. Why is this? Errors will be corrected by themselves, and no lasting harm will be caused. By contrast, Rav Dimi of Neharde’a said: One hires the instructor who is precise and does not teach a lot of material, as once an error is taught, it is taught, and cannot be easily corrected.
זוהר
תָּא חֲזֵי מַה כְתִיב (במדבר י''ז) קַח אֶת הַמַּחְתָּה וְתֶן עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵחַ וְשִׂים קְטֹרֶת. מָאי טַעְמָא. כִּי יָצָא הַקֶּצֶף מִלִּפְנֵי יְיָ הֵחֵל הַנָּגֶף דְהָא לֵית תְּבִירוּ לְהַהוּא סִטְרָא בַר קְטֹרֶת. דְּלֵית לָךְ מִלָּה חֲבִיבָה קָמֵי קֻדְשָׁא בְּרִיךְ הוּא כַּקְּטֹרֶת. וְקַיְימָא לְבַטְּלָא חַרְשִׁין וּמִלִין בִּישִׁין מִבֵיתָא. רֵיחָא וַעֲשָׁנָא דִקְטֹרֶת דְּעַבְדֵי בְנֵי נָשָׁא בְהַהוּא עוֹבָדָא אִיהוּ מְבַטֵּל. כָּל שֶׁכֵן קְטֹרֶת. מִלָּה דָא גְזֵרָה קַיְימָא קָמֵי קֻדְשָׁא בְּרִיךְ הוּא דְּכָל מָאן דְּאִסְתְּכַל וְקָרֵי בְכָל יוֹמָא עוֹבָדָא (נ''א פָרַשְׁתָּא) דִקְטֹרֶת יִשְׁתְּזִיב מִכָּל מִלִּין בִּישִׁין וְחַרְשִׁין דְּעַלְמָא. וּמִכָּל פְּגָעִין בִּישִׁין וּמֵהִרְהוּרָא בִישָׁא וּמִדִּינָא בִישָׁא וּמִמּוֹתָנָא וְלָא יִתְזָק כָּל הַהוּא יוֹמָא דְלָא יָכִיל סִטְרָא אַחֲרָא לְשַׁלְטָאָה עָלֵיהּ וְאִצְטְרִיךְ דִּיְּכַוֵין בֵּיהּ אָמַר רִבִּי שִׁמְעוֹן אִי בְנֵי נַשָׁא הֲווֹ יַדְעֵי כַמָּה עִלָּאָה אִיהוּ עוֹבָדָא דִקְטֹרֶת קָמֵי קֻדְשָׁא בְּרִיךְ הוּא הֲווֹ נַטְלֵי כָל מִלָּה וּמִלָּה מִנֵיהּ וַהֲווֹ סַלְקֵי לֵיהּ עֲטָרָה עַל רֵישַׁיְיהוּ כְכִתְרָא דְדַהֲבָא. וּמָאן דְּאִשְׁתְּדַל בֵּיהּ בָּעֵי לְאִסְתַּכְּלָא בְעוֹבָדָא דִקְטֹרֶת. וְאִי יְכַוֵּין בֵּיהּ בְּכָל יוֹמָא אִית לֵיהּ חוּלָקָא בְהָאי עַלְמָא וּבְעַלְמָא דְאָתֵי וְיִסְתְּלַק מוֹתָנָא מִנֵּיהּ וּמֵעַלְמָא וְיִשְׁתְּזִיב מִכָּל דִּינִין דְּהָאי עַלְמָא מִסִטְרִין בִּישִׁין וּמִדִּינָא דְגֵיהִנָּם וּמִדִּינָא דְמַלְכוּ אַחֲרָא בְּהַהוּא קְטֹרֶת כַּד הֲוָה סָלִיק תְּנָנָא בְעַמוּדָא כַהֲנָא הֲוָה חָמֵי אַתְוָון דְּרָזָא דִשְׁמָא קַדִישָׁא פְרִישָׁאָן (נ''א פַרְחִין) בַּאֲוֵירָא וְסַלְקֵי לְעֵילָא בְהַהוּא עַמּוּדָא. לְבָתָר כַּמָּה רְתִיכִין קַדִּישִׁין סָחֲרִין לֵיהּ מִכָּל סִטְרִין עַד דְּסָלִיק בִּנְהִירוּ וְחֶדְוָה וְחַדֵּי לְמָאן דְּחַדֵּי וְקָשַׁר קִשְׁרִין לְעֵילָא וְתַתָּא לְיַחֲדָא כֹלָּא וְהָא אוֹקִימְנָא. וְדָא מְכַפֵּר עַל יֵצֶר הָרָע וְעַל עֲבוֹדָה זָרָה דְאִיהוּ סִטְרָא אַחֲרָא וְהָא אוּקְמוּהָ:
בֹּא וּרְאֵה מַה כָּתוּב, קַח אֶת הַמַּחְתָּה וְתֶן עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת, מַהוּ הַטַּעַם, כִּי יָצָא הַקֶּצֶף מִלִּפְנֵי ה' הֵחֵל הַנָּגֶף. כִּי אֵין שְׁבִירָה לַצַד הַהוּא חוּץ מְעַל יְדֵי הַקְּטֹרֶת. שֶׁאֵין לְךְ דָּבָר חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּקְטֹרֶת. וְעוֹמֶדֶת לְבַטֵּל כִּשּׁוּף וּדְבָרִים רָעִים, מִבַּיִת. רֵיחַ וְעָשָׁן שֶׁל קְטֹרֶת שֶׁעוֹשִׂים בְּנֵי אָדָם, הוּא מְבַטֵל כְּשָׁפִים בַּמַּעֲשֶׂה הַהוּא, כָּל שֶׁכֵּן קְטֹרֶת. דָּבָר זֶה, גְּזֵרָה עוֹמֶדֶת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּל מִי שֶׁמִּסְתַּכֵּל וְקוֹרֵא בְּכָל יוֹם מַעֲשֵׂה הַקְּטֹרֶת, יִנָּצֵל מִכָּל הַדְּבָרִים הָרָעִים וְהַכְּשָׁפִים שֶׁבָּעוֹלָם. וּמִכָּל פְּגָעִים רָעִים, וּמִדִּין רָע, וּמָוֶת, וְלֹא יִנָּזֵק כָּל יוֹם הַהוּא, כִּי אֵין סִטְרָא אַחֲרָא יְכוֹלָה לִשְׁלֹט עָלָיו. וְצָרִיךְ שֶׁיְּכַוֵּן בּוֹ. אָמַר רַבִּי שִׁמְעוֹן, אִם בְּנֵי אָדָם הָיוּ יוֹדְעִים, כַּמָּה עֶלְיוֹן הוּא מַעֲשֵׂה הַקְּטֹרֶת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, הָיוּ לוֹקְחִים כָּל מִלָּה וּמִלָּה מִמֶּנּוּ, וְהָיוּ מַעֲלִים אוֹתָהּ עֲטָרָה עַל רֹאשָׁם, כְּכֶתֶר שֶׁל זָהָב. וּמִי שֶׁמִּשְׁתַּדֵּל בּוֹ, בְּמַעֲשֵׂה הַקְּטֹרֶת, צָרִיךְ לְהִסְתַּכֵּל בּוֹ. וְאִם יְכַוֵּן בּוֹ בְּכָל יוֹם, יֵשׁ לוֹ חֵלֶק בְּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, וְיִסְתַּלֵּק מִיתָה מִמֶּנּוּ וּמֵהָעוֹלָם, וְיִנָּצֵל מִכָּל דִּינִין שֶׁבָּעוֹלָם הַזֶּה, מִצְדָדִים רָעִים, וּמִדִּין שֶׁל גֵּיהִנֹּם, וּמִדִּינָהּ שֶׁל מַלְכוּת הָאַחֶרֶת. בַּקְּטֹרֶת הַהִיא, כְּשֶׁהָיָה עוֹלֶה הֶעָשָׁן כָּעַמּוּד, הָיָה רוֹאֶה הַכֹּהֵן אוֹתִיּוֹת שֶׁל סוֹד הַשֵּׁם הַקָּדוֹשׁ פּוֹרְחוֹת בָּאֲוִיר וְעוֹלוֹת לְמַעְלָה כָּעַמּוּד, לְאַחַר כָּךְ, כַּמָּה מֶרְכָּבוֹת קְדוֹשׁוֹת מְסַבְּבוֹת אוֹתָהּ מִכָּל הַצְדָדִים, עַד שֶׁעוֹלֶה בְּאוֹרָה וְשִׂמְחָה וּמְשַׂמֵּחַ לְמִי שֶׁמְּשַׂמֵּחַ, וְקוֹשֶׁרֶת קְשָׁרִים דְּהַיְנוּ שֶׁמְּיַחֶדֶת יִחוּדִים, לְמַעְלָה וּלְמַטָּה, לְיַחֵד הַכֹּל. וּכְבָר הֶעֱמִידוּהוּ. וְזֶה מְכַפֵּר עַל יֵצֶר הָרַע וְעַל עַכּוּ''ם, שֶׁהוּא סִטְרָא אַחֲרָא. וּכְבָר הֶעֱמִידוּהוּ:
הלכה פסוקה
א. זוּ הַבְּרָכָה שֶׁתִּקְּנוּ מֵעֵין כָּל הָאֶמְצָעִיּוֹת הֲבִינֵנוּ ה' אֱלֹהֵינוּ לָדַעַת אֶת דְרָכֶיךָ. וּמוֹל אֶת לְבָבֵנוּ לְיִרְאָתֶךָ. לִסְלוֹחַ. הֱיֵה לָנוּ לִהְיוֹת גְּאוּלִים. רַחֲקֵנוּ מִמַּכְאוֹב. וְדַשְּׁנֵנוּ וְשַׁכְּנֵנוּ בִּנְאוֹת אַרְצֶךָ. וּנְפוּצִים מֵאַרְבַּע תְּקַבֵּץ. וְהַתּוֹעִים בְּדַעְתְּךָ יִשָׁפֵטוּ. וְעַל הָרְשָׁעִים תָּנִיף יָדֶךָ וְיִשְׂמְחוּ צַדִּיקִים בְּבִנְיַן עִירֶךָ. וּבְתִקּוּן הֵיכָלֶךָ. וּבִצְמִיחַת קֶרֶן לְדָוִד עַבְדֶּךָ וּבַעֲרִיכַת נֵר לְבֵן יִשַׁי מְשִׁיחֶךָ טֶרֶם נִקְרָא אַתָּה תַעֲנֶה כַּדָּבָר שֶׁנֶּאֱמַר (ישעי' ס''ה) וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָּע. כִּי אַתָּה הוּא הָעוֹנֶה בְּכָל עֵת צָרָה פּוֹדֶה וּמַצִיל מִכָל צוּקָה. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:
ב. בַּמֶּה דְבָרִים אֲמוּרִים בִּימוֹת הַחַמָּה אֲבָל בִּימוֹת הַגְּשָׁמִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָרִיךְ לוֹמַר שַׁאֲלָה בְּבִרְכַת הַשָּׁנִים וְכֵן בְּמוֹצָאֵי שַׁבָּת וְיוֹם טוֹב אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָרִיךְ לוֹמַר הַבְדָּלָה בְּחוֹנֵן הַדָּעַת:
The Blessing that they ordained as a summary of the intermediate blessings is as follows: Give us understanding, O Lord, our God, to know Thy ways, and circumcise our hearts to fear Thee. Be forgiving unto us, so that we may be redeemed. Keep us far from sorrow. Make us prosperous. Cause us to dwell in the pastures of Thy land. Gather the scattered from the four [corners of the earth]. Let them that go astray in the knowledge of Thee be judged;*According to another reading, “Let them that go astray [learn to] judge according to the [true] knowledge of Thee.” (Rashi quoting Halachoth Gedoloth) Rabbenu Jonah renders, “Let them that go astray be judged according to Thy knowledge.” and over the wicked wave Thy hand. Let the righteous rejoice in the rebuilding of Thy city and in the reestablishment of Thy temple, and in the flourishing of the horn of David, Thy servant, and in the rekindling of the light of Jesse's son, Thine anointed. Before we call, do Thou answer; before we speak, do Thou hearken; as it is said, "And it shall come to pass, before they call, I will answer; while they are still speaking, I will hear" (Isaiah 65:24); for Thou art He who answereth in all times of trouble, who delivereth and rescueth from all distress, Blessed art Thou O Lord who hearkenest unto prayer.
The foregoing rule only applies to the summer season. But in the winter the summary of the intermediate blessings is not recited; because, in the blessing for a prosperous year, the petition for dew and rain has to be recited. So also, this summary is not recited in the Evening Prayer at the close of Sabbath or Festival, because in the Blessing for Granting Understanding, the paragraph relating to the distinction between sacred and profane has to be added.
מוסר
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה רַב כִּי הֲוָה נָפִיק לְדִינָא הֲוָה אָמַר בִּרְעוּת נַפְשָׁאי לְקַטָּלָא נָפִיק וְכוּ' וְאָמְרוּ רַבּוֹתֵינוּ ז''ל (משלי ו') בְּנִי אִם עָרַבְתָּ לְרֵעֲךָ. רַב הוּנָא פָּתַר לֵיה בְּמִי שֶׁנִּתְמַנָּה פַּרְנָס עַל הַצִבּוּר מַה כְּתִיב בַּתְרֵיהּ נוֹקַשְׁתָּ בְּאִמְרֵי פִיךָ נִלְכַּדְתָּ וְגוֹ' עֲשֵׂה זֹאת אֵיפֹא בְּנִי וְהִנָּצֵל וְגוֹ' וְאִם לָאו עָלָיו כְּתִיב (שם) נוֹאֵף אִשָּׁה חֲסַר לֵב מַשְׁחִית נַפְשׁוֹ וְגוֹ' וְאֵין מְרַחֲמִין עָלָיו בְּגֵיהִנָּם וְכוּ' אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי קָדוֹשׁ אֲנִי חָסִיד וְכוּ' אִם יֵשׁ בָּךְ כָּל הַמִּדּוֹת הַלָּלוּ קַבֵּל עָלֶיךָ שְׂרָרָה וְאִם לָאו אַל תְּקַבֵּל וְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אָמַר (תהלים קל''א) ה' לֹא גָבַהּ לִבִּי וְגוֹ' נַפְשִׁי כְּגָמֻל עֲלֵי אִמּוֹ: