תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
לט (יא) וְהַטּ֖וּר הַשֵּׁנִ֑י נֹ֥פֶךְ סַפִּ֖יר וְיָהֲלֹֽם׃
וְסִדְרָא תִּנְיָנָא אִזְמָרַגְדִּין שַׁבְזֵיז וְסַבְהֲלוֹם:
(יב) וְהַטּ֖וּר הַשְּׁלִישִׁ֑י לֶ֥שֶׁם שְׁב֖וֹ וְאַחְלָֽמָה׃
וְסִדְרָא תְּלִיתָאָה קַנְכֵּרֵי טַרְקְיָא וְעֵין עֶגְלָא:
(יג) וְהַטּוּר֙ הָֽרְבִיעִ֔י תַּרְשִׁ֥ישׁ שֹׁ֖הַם וְיָשְׁפֵ֑ה מֽוּסַבֹּ֛ת מִשְׁבְּצֹ֥ת זָהָ֖ב בְּמִלֻּאֹתָֽם׃
וְסִדְרָא רְבִיעָאָה כְּרוּם יַמָּא וּבוּרְלָא וּפַנְטְרֵי מְשַׁקְּעָן מְרַמְּצָן דִּדְהַב בְּאַשְׁלָמוּתְהוֹן:
(יד) וְ֠הָאֲבָנִ֠ים עַל־שְׁמֹ֨ת בְּנֵי־יִשְׂרָאֵ֥ל הֵ֛נָּה שְׁתֵּ֥ים עֶשְׂרֵ֖ה עַל־שְׁמֹתָ֑ם פִּתּוּחֵ֤י חֹתָם֙ אִ֣ישׁ עַל־שְׁמ֔וֹ לִשְׁנֵ֥ים עָשָׂ֖ר שָֽׁבֶט׃
וְאַבְנַיָּא עַל שְׁמָהַת בְּנֵי יִשְׂרָאֵל אִנִּין תַּרְתֵּי עֶסְרֵי עַל שְׁמָהָתְהוֹן כְּתַב מְפָרַשׁ כִּגְלוֹף דְּעִזְקָא גְּבַר עַל שְׁמֵיהּ לִתְרֵין עֲסַר שִׁבְטִין:
(טו) וַיַּעֲשׂ֧וּ עַל־הַחֹ֛שֶׁן שַׁרְשְׁרֹ֥ת גַּבְלֻ֖ת מַעֲשֵׂ֣ה עֲבֹ֑ת זָהָ֖ב טָהֽוֹר׃
וַעֲבָדוּ עַל חוּשְׁנָא תִּכִּין מְתַחְמָן עוֹבַד גְּדִילוּ דְּהַב דְּכֵי:
39 (11) And the second row, a turquoise, a sapphire, and a diamond.
(12) And the third row, a ligure, and an agate, and a jasper.
(13) And the fourth row, an emerald, a shoham, and a jade: they were inclosed in fixtures of gold in their settings.
(14) And the stones were according to the names of the children of Yisra᾽el, twelve, according to their names, like the engravings of a signet, everyone with its name, according to the twelve tribes.
(15) And they made upon the breastplate plaited chains, of wreathen work of pure gold.
נביאים
ח (י) וַיְהִ֕י בְּצֵ֥את הַכֹּהֲנִ֖ים מִן־הַקֹּ֑דֶשׁ וְהֶעָנָ֥ן מָלֵ֖א אֶת־בֵּ֥ית יְהֹוָֽה׃
וַהֲוָה בְּמִפַּק כַּהֲנַיָא מִן קוּדְשָׁא וַעֲנַן אֲמִיטְתָא אִתְמְלֵי יַת בֵּית מַקְדְשָׁא דַיָי:
(יא) וְלֹא־יָכְל֧וּ הַכֹּהֲנִ֛ים לַֽעֲמֹ֥ד לְשָׁרֵ֖ת מִפְּנֵ֣י הֶעָנָ֑ן כִּֽי־מָלֵ֥א כְבוֹד־יְהֹוָ֖ה אֶת־בֵּ֥ית יְהֹוָֽה׃ {פ}
וְלָא יָכִילוּ כַּהֲנַיָא לְמֵיקַם לְשַׁמָשָׁא מִן קֳדָם עֲנָנָא אֲרֵי אִתְמְלֵי יְקָרָא דַייָ יַת בֵּית מַקְדְשָׁא דַיָי:
(יב) אָ֖ז אָמַ֣ר שְׁלֹמֹ֑ה יְהֹוָ֣ה אָמַ֔ר לִשְׁכֹּ֖ן בָּעֲרָפֶֽל׃
בְּכֵן אֲמַר שְׁלֹמֹה יְיָ אִתְרְעֵי לְאַשְׁרָאָה שְׁכִנְתֵּיהּ בִּירוּשְׁלֵם:
(יג) בָּנֹ֥ה בָנִ֛יתִי בֵּ֥ית זְבֻ֖ל לָ֑ךְ מָכ֥וֹן לְשִׁבְתְּךָ֖ עוֹלָמִֽים׃
מִבְנָא בְנֵיתִי בֵּית מַקְדְשָׁא קֳדָמָךְ אֲתַר מְתַקַן לְבֵית שְׁכִנְתָּךְ עָלְמִין:
(יד) וַיַּסֵּ֤ב הַמֶּ֙לֶךְ֙ אֶת־פָּנָ֔יו וַיְבָ֕רֶךְ אֵ֖ת כׇּל־קְהַ֣ל יִשְׂרָאֵ֑ל וְכׇל־קְהַ֥ל יִשְׂרָאֵ֖ל עֹמֵֽד׃
וְאַסְחַר מַלְכָּא יַת אַפּוֹהִי וּבְרִיךְ יַת כָּל קְהָלָא דְיִשְׂרָאֵל וְכָל קְהָלָא דְיִשְׂרָאֵל קָאִים:
8 (10) And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord,
(11) so that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.
(12) Then spoke Shelomo, The Lord said that he would dwell in the thick darkness.
(13) I have surely built Thee a house to dwell in, a settled place for Thee to abide in for ever.
(14) And the king turned his face about, and blessed all the congregation of Yisra᾽el: (and all the congregation of Yisra᾽el stood:)
כתובים
כא (י) נֶ֣פֶשׁ רָ֭שָׁע אִוְּתָה־רָ֑ע לֹֽא־יֻחַ֖ן בְּעֵינָ֣יו רֵעֵֽהוּ׃
נַפְשֵׁיהּ דְרַשִׁיעָא רָיְגָא בִּישְׁתָּא וְלָא מִתְרַחֵם בְּעַיְנוֹי חַבְרֵיהּ:
(יא) בַּֽעֲנׇשׁ־לֵ֭ץ יֶחְכַּם־פֶּ֑תִי וּבְהַשְׂכִּ֥יל לְ֝חָכָ֗ם יִקַּח־דָּֽעַת׃
בְּתֻכֵּיהּ דִמְמִקִנָא נֶחְכַּם שַׁבְרָא וּבְסוּכְלְתָנוּתֵיהּ דְחַכִּימָא יִסַב יְדִיעֲתָא:
(יב) מַשְׂכִּ֣יל צַ֭דִּיק לְבֵ֣ית רָשָׁ֑ע מְסַלֵּ֖ף רְשָׁעִ֣ים לָרָֽע׃
מִתְתַּכֵּל צַדִיקָא בְּבֵיתֵיהּ דְרַשִׁיעָא וּמְטַלְטֵל רַשִׁיעַיָא בְּבִישְׁתָּא:
(יג) אֹטֵ֣ם אׇ֭זְנוֹ מִזַּעֲקַת־דָּ֑ל גַּֽם־ה֥וּא יִ֝קְרָ֗א וְלֹ֣א יֵעָנֶֽה׃
דִמְסַכַּר אֻדְנֵיהּ דְלָא נִשְׁמַע לְצִוְחֲתֵיהּ דְמִסְכְּנָא אַף נִקְרָא לֵאלָהָא וְלָא נִתְעֲנֵי:
(יד) מַתָּ֣ן בַּ֭סֵּתֶר יִכְפֶּה־אָ֑ף וְשֹׁ֥חַד בַּ֝חֵ֗ק חֵמָ֥ה עַזָּֽה׃
מוּהֲבָא בְטִישָׁא מְדַעֲכָא רוּגְזָא וְשׁוּחֲדָא עוּבָא חֶמְתָּא עֲשִׁינְתָּא:
21 (10) The soul of the wicked desires evil: his neighbour finds no favour in his eyes.
(11) When the scorner is punished, the simple man is made wise: and when the wise is instructed, he receives knowledge.
(12) The righteous man who considers the house of the wicked, leads the wicked astray to greater evil.
(13) Whoever stops his ears at the cry of the poor, he also shall cry himself, but shall not be heard.
(14) A gift in secret pacifies anger: and a reward in the bosom strong wrath.
משנה
א. שְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַמִּקְדָּשׁ, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. רַבִּי מֵאִיר אוֹמֵר, עִשָּׂרוֹן, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. לֹא הָיָה מוֹדֵד, לֹא בְשֶׁל שְׁלשָׁה לְפַר, וְלֹא בְשֶׁל שְׁנַיִם לְאַיִל, אֶלָּא מוֹדְדָן עֶשְׂרוֹנוֹת. חֲצִי עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד חֲבִתֵּי כֹהֵן גָּדוֹל, מֶחֱצָה בַּבֹּקֶר וּמֶחֱצָה בֵּין הָעַרְבָּיִם:
ב. שֶׁבַע מִדּוֹת שֶׁל לַח הָיוּ בַמִּקְדָּשׁ. הִין, וַחֲצִי הַהִין, וּשְׁלִישִׁית הַהִין, וּרְבִיעִית הַהִין, לֹג, וַחֲצִי לֹג, וּרְבִיעִית לֹג. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, שְׁנָתוֹת הָיוּ בַהִין, עַד כָּאן לְפַר, עַד כָּאן לְאַיִל, עַד כָּאן לְכֶבֶשׂ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה שָׁם הִין, וְכִי מֶה הָיָה הַהִין מְשַׁמֵּשׁ. אֶלָּא מִדָּה יְתֵרָה שֶׁל לֹג וּמֶחֱצָה הָיְתָה, שֶׁבָּהּ הָיָה מוֹדֵד לְמִנְחַת כֹּהֵן גָּדוֹל, לֹג וּמֶחֱצָה בַּבֹּקֶר וְלֹג וּמֶחֱצָה בֵּין הָעַרְבָּיִם:
ג. רְבִיעִית מֶה הָיְתָה מְשַׁמֶּשֶׁת. רְבִיעִית מַיִם לִמְצֹרָע, וּרְבִיעִית שֶׁמֶן לְנָזִיר. חֲצִי לֹג מֶה הָיָה מְשַׁמֵּשׁ. חֲצִי לֹג מַיִם לְסוֹטָה. וַחֲצִי לֹג שֶׁמֶן לְתוֹדָה. וּבַלֹּג הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, נוֹתֵן לָהּ שִׁשִּׁים לֹג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, אֵין לָהּ אֶלָּא לֻגָּהּ, שֶׁנֶּאֱמַר (ויקרא יד), לְמִנְחָה וְלֹג שָׁמֶן. שִׁשָּׁה לְפַר, אַרְבָּעָה לְאַיִל, שְׁלשָׁה לְכֶבֶשׂ, שְׁלשָׁה וּמֶחֱצָה לַמְּנוֹרָה, מֵחֲצִי לֹג לְכָל נֵר:
ד. מְעָרְבִין נִסְכֵּי אֵילִים בְּנִסְכֵּי פָרִים, נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי כְבָשִׂים, שֶׁל יָחִיד בְּשֶׁל צִבּוּר, שֶׁל יוֹם בְּשֶׁל אָמֶשׁ. אֲבָל אֵין מְעָרְבִין נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי פָרִים וְאֵילִים. וְאִם בְּלָלָן אֵלּוּ בִפְנֵי עַצְמָן וְאֵלּוּ בִפְנֵי עַצְמָן, וְנִתְעָרְבוּ, כְּשֵׁרִין. אִם עַד שֶׁלֹּא בָלַל, פָּסוּל. הַכֶּבֶשׂ הַבָּא עִם הָעֹמֶר, אַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה, לֹא הָיוּ נְסָכָיו כְּפוּלִין:
ה. כָּל הַמִּדּוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ נִגְדָּשׁוֹת, חוּץ מִשֶּׁל כֹּהֵן גָּדוֹל, שֶׁהָיָה גוֹדְשָׁהּ לְתוֹכָהּ. מִדּוֹת הַלַּח, בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ, בֵּרוּצֵיהֶן חֹל. רַבִּי עֲקִיבָא אוֹמֵר, מִדּוֹת הַלַּח קֹדֶשׁ, לְפִיכָךְ בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ חֹל, לְפִיכָךְ בֵּרוּצֵיהֶן חֹל. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא שֶׁהַלַּח נֶעְכָּר, וְהַיָּבֵשׁ אֵינוֹ נֶעְכָּר:
ו. כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד טְעוּנִין נְסָכִים, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח וְהַחַטָּאת וְהָאָשָׁם, אֶלָּא שֶׁחַטָּאתוֹ שֶׁל מְצֹרָע וַאֲשָׁמוֹ טְעוּנִים נְסָכִים:
ז. כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה. כָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפָּסַח. וְהַיּוֹרֵשׁ סוֹמֵךְ וּמֵבִיא נְסָכִים וּמֵמִיר:
ח. הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה:
ט. חֹמֶר בַּסְּמִיכָה מִבַּתְּנוּפָה וּבַתְּנוּפָה מִבַּסְּמִיכָה, שֶׁאֶחָד מֵנִיף לְכָל הַחֲבֵרִים וְאֵין אֶחָד סוֹמֵךְ לְכָל הַחֲבֵרִים. וְחֹמֶר בַּתְּנוּפָה, שֶׁהַתְּנוּפָה נוֹהֶגֶת בְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, בַּחַיִּים וּבַשְּׁחוּטִין, בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, מַה שֶּׁאֵין כֵּן בַּסְּמִיכָה:
1. Two sizes of measuring vessels for dry substances were used in the Temple for measuring flour for the meal offerings. One held a tenth of an ephah and the other held one-half of a tenth of an ephah. Rabbi Meir says: There were three measuring vessels; one that held a tenth of an ephah, another one that also held a tenth of an ephah, and a third one that held one-half of a tenth of an ephah. What purpose did the tenth of an ephah measuring vessel serve? It was the vessel with which one would measure flour for all the meal offerings. One would not measure the flour by using a measuring vessel of a size that held the entire volume of flour required at once, i.e., neither with a vessel of three-tenths of an ephah for the meal offering accompanying the sacrifice of a bull, nor with a vessel of two-tenths of an ephah for the meal offering accompanying the sacrifice of a ram. Rather, one measures the flour for them by repeatedly using the tenth of an ephah measuring vessel to measure the required number of tenths. What purpose did the one-half of a tenth of an ephah measuring vessel serve? It was the vessel with which one would measure the flour for the High Priest’s griddle-cake offering. A tenth of an ephah was required each day; he sacrificed half of it in the morning and the other half of it in the afternoon.
2. There were seven measuring vessels for liquids in the Temple. There was a vessel of one hin, i.e., twelve log. Three vessels were used to measure the oil and wine for the meal offerings and libations that accompanied the sacrifice of an animal. For a bull there was a vessel of one-half of a hin, i.e., six log; and for a ram there was one of one-third of a hin, i.e., four log; and for a lamb there was one of one-quarter of a hin, i.e., three log. In addition, there was a vessel that held one log to measure the oil for all standard meal offerings; and another one that held one-half of a log for measuring the water used in the rite of a woman suspected by her husband of having been unfaithful [sota] and also for the oil used in the loaves accompanying the thanks offering (see 88a); and another one that held one-quarter of a log for measuring the water used in the purification of a leper and also for the oil used in the wafers and loaves that the nazirite brings on the day that his term of naziriteship ends. Rabbi Eliezer, son of Rabbi Tzadok, says: It was not necessary to have several vessels of different sizes; rather, there were graduations [shenatot] on the vessel that held one hin indicating that until here is the quantity needed for the bull, and until here is the quantity needed for the ram, and until here is the quantity needed for the lamb. Rabbi Shimon says: There was no vessel there in the Temple that held one hin, as what purpose could a one-hin vessel serve? That volume of liquid was never used in an offering. Rather, there was an additional measuring vessel of one and a half log there, in the Temple, which completed the tally of seven vessels, with which one would measure the oil used for the griddle-cake meal offering of the High Priest; one and a half log were used in the morning and one and a half log in the afternoon.
3. What purpose did the quarter-log measuring vessel serve? It was used to measure a quarter-log of water for the purification of the leper, and a quarter-log of oil for the wafers and loaves that the nazirite brings on the day that his term of naziriteship ends. What purpose did the half-log measuring vessel serve? It was used to measure a half-log of water for the rite of the sota and a half-log of oil for the three types of loaves of matza accompanying the thanks offering. And with the vessel of one log, one would measure the oil for all the standard meal offerings. Each tenth of an ephah of flour requires one log of oil. Accordingly, even if one brings a meal offering of sixty tenths of an ephah of flour, one adds to it sixty log of oil. Rabbi Eliezer ben Ya’akov says: Each meal offering, irrespective of its volume, even a meal offering of sixty tenths of an ephah of flour, requires only its single log of oil, as it is stated with regard to the offering brought by a poor leper on the day of his purification: “And a tenth of an ephah of fine flour mixed with oil for a meal offering, and a log of oil” (Leviticus 14:21). The juxtaposition of “a meal offering” with “a log of oil” teaches a principle for all meal offerings: Each offering requires only one log of oil. The mishna lists the quantities of oil and wine that were required for the meal offerings and libations that accompanied the sacrifice of an animal. Six log, i.e., one-half of a hin, for those of a bull; and four log, i.e., one-third of a hin, for those of a ram; and three log, i.e., one-quarter of a hin, for those of a lamb. In addition, three and a half log of oil were required for the Candelabrum, as there were seven lamps and a half-log was required for each lamp.
4. Many animal offerings are brought together with a meal offering and a wine libation. These additions are collectively referred to as libations. One may mix together the libations of bulls with the libations of rams; the meal offerings may be mixed as they both share the same ratio of flour to oil, i.e., two log of oil for each tenth of an ephah of flour. Likewise, one may mix together the libations of lambs with the libations of other lambs, as the meal offerings both share the same ratio of three log of oil for each tenth of an ephah of flour. And one may mix together the libations of the offering of an individual with those of a communal offering. And one may mix together the libations of an offering brought on one day with those of the day before, if the meal offerings have the same ratio of oil to flour. But one may not mix together the libations of lambs with the libations of bulls or the libations of rams, as the meal offerings have different ratios of oil to flour. And nevertheless, if one intermingled the flour and oil of these lamb offerings by themselves and the flour and oil of these bull or ram offerings by themselves, and only then were they mixed together, then they remain fit to be sacrificed. If they were mixed together before the oil and flour of each offering were independently intermingled to form the meal offering, then they are disqualified. With regard to the lamb offering that comes with the omer meal offering, which is accompanied by another meal offering and a wine libation, even though the quantity of flour used in its meal offering is doubled, i.e., one uses twice the amount that is generally used for meal offerings that accompany the sacrifice of a lamb, its oil and wine libations were not doubled; rather, three log of oil and three log of wine were used, per the standard quantities used for a lamb.
5. All measuring vessels that were in the Temple were such that they held the volume that they measured when their contents were heaped above the rim, except for the measuring vessel used to measure the flour for the griddle-cake offering of the High Priest, as its heaped measure, i.e., the quantity of flour held by a tenth of an ephah measuring vessel when heaped, was contained within its walls when the flour was leveled with the rim. This was due to the fact that the measuring vessel for the griddle-cake offering was slightly larger than the tenth of an ephah measuring vessel. With regard to measuring vessels for liquids, their overflows, i.e., that which flows onto the outside of vessel’s walls, are sacred, but with regard to measuring vessels for dry substances, their overflows are non-sacred. Rabbi Akiva says that the reason for this difference is that since the measuring vessels for liquids are themselves sacred, therefore their overflows are sacred, and since the measuring vessels for dry substances are non-sacred, therefore their overflows are non-sacred. Rabbi Yosei says: The difference is not due to that factor. Rather, it is because the overflow of liquid was originally inside the vessel, where it became consecrated, and was then displaced, whereas the overflow of a dry substance was not displaced from inside the vessel, so it had not become consecrated.
6. All offerings, whether communal or individual, require libations, i.e., a meal offering and a wine libation, except for the firstborn offering, the animal tithe offering, the Paschal offering, the sin offering, and the guilt offering, with which libations are not brought. But the exception to this exception is that the sin offering of a leper and his guilt offering do require libations.
7. For all communal offerings there is no mitzva of placing hands on the head of the offering, except for the bull that comes to atone for a community-wide violation of any one of the mitzvot that was perpetrated due to an erroneous ruling of the Sanhedrin, where the judges of the Sanhedrin are required to place their hands upon its head (see Leviticus 4:13–21); and the scapegoat brought on Yom Kippur, upon which the High Priest places his hands (see Leviticus, chapter 16). Rabbi Shimon says: Also in the case of the goat that comes to atone for a community-wide perpetration of idol worship that occurred due to an erroneous ruling of the Sanhedrin, the judges of the Sanhedrin are required to place their hands upon its head (see Numbers 15:22–26). All offerings of an individual require placing hands, except for the firstborn offering, the animal tithe offering, and the Paschal offering. The mitzva of placing hands is performed by the owner of the offering. The mishna adds: And if the owner died, then the heir is regarded as the offering’s owner and so he places his hands on the offering and brings the accompanying libations. And furthermore, he can substitute a non-sacred animal for it. Although it is prohibited to perform an act of substitution, if the owner of an offering does this, his attempt is successful to the extent that the non-sacred animal is thereby consecrated, even though the original offering also remains sacred.
8. Everyone who brings an animal offering places hands upon its head, except for a deaf-mute, an imbecile, a minor, a blind person, a gentile, a Canaanite slave, the agent of the owner of the offering who brings the offering on the owner’s behalf, and a woman. And the requirement of placing hands is a non-essential mitzva; therefore, failure to place hands does not prevent the owner from achieving atonement. The rite of placing hands is performed by leaning on the head of the offering with two hands. And in the same location in the Temple that one places hands, one slaughters the animal. And immediately following the rite of placing hands, the slaughter is performed.
9. There is an aspect of greater stringency with regard to placing hands than there is with regard to waving, and there is an aspect of greater stringency with regard to waving than there is with regard to placing hands. The stringency with regard to placing hands is that if several people are partners in bringing an offering, one of them waves the offering on behalf of all the other partners, but one cannot fulfill the requirement of placing hands if he alone places hands on behalf of all the other partners; rather, each member must place hands himself. The stringency with regard to waving is that waving is practiced in the cases of both offerings of an individual, e.g., peace offerings, where the breast and thigh and sacrificial portions are waved, and in the cases of communal offerings, e.g., the two lambs sacrificed on Shavuot, which are waved together with the two loaves; and it is practiced both in the cases of offerings when they are alive, e.g., the guilt offering of a leper and the lambs of Shavuot, and in the cases of offerings after they are slaughtered, e.g., the breast and thigh. By contrast, placing hands is practiced with a live animal. A further stringency is that waving is practiced both in the case of an item in which there is a living spirit, i.e., an animal offering, and in the case of an item in which there is not a living spirit, e.g., the omer offering, the sota meal offering, and the loaves accompanying a thanks offering and the ram of the nazirite, whereas placing hands is only ever performed upon living beings.
גמרא
תַּנְיָא אָמַר רִבִּי נָתָן אֵין לָךְ כָּל מִצְוָה קַלָּה שֶׁכְּתוּבָה בַּתּוֹרָה שֶׁאֵין מַתַּן שְׂכָרָהּ בָּעוֹלָם הַזֶּה. וְלָעוֹלָם הַבָּא אֵינִי יוֹדֵעַ כַּמָּה. צֵא וּלְמַד מִמִּצְוַת צִיצִית. מַעֲשֵׂה בְּאָדָם אֶחָד שֶׁהָיָה זָהִיר בְּמִצְוַת צִיצִית שָׁמַע שֶׁיֵּשׁ זוֹנָה בִּכְרַכֵּי הַיָּם שֶׁנּוֹטֶלֶת אַרְבַּע מֵאוֹת זְהוּבִים בִּשְׂכָרָהּ שִׁיגֵר לָהּ אַרְבָּע מֵאוֹת זְהוּבִים וְקָבַע לָהּ זְמַן כְּשֶׁהִגִּיעַ זְמַנּוֹ בָּא וְיָשַׁב עַל הַפֶּתַח נִכְנְסָה שִׁפְחָתָה וְאָמְרָה לָהּ אוֹתוֹ אָדָם שֶׁשִּׁיגֵר לִיךְ אַרְבַּע מֵאוֹת זְהוּבִים בָּא וְיָשַׁב עַל הַפֶּתַח. אָמְרָה הִיא יִכָּנֵס. נִכְנַס הִצִיעָה לוֹ שֶׁבַע מִטּוֹת שִׁשָּׁה שֶׁל כֶּסֶף וְאַחַת שֶׁל זָהָב וּבֵין כָּל אַחַת וְאַחַת סוּלָם שֶׁל כֶּסֶף וְעֶלְיוֹנָה שֶׁל זָהָב עָלְתָה וְיָשְׁבָה עַל גַּבֵּי עֶלְיוֹנָה כְּשֶׁהִיא עֲרוּמָה וְאַף הוּא עָלָה לֵישֵׁב עָרוּם כְּנֶגְדָּהּ. בָּאוּ אַרְבַּע צִיצִיּוֹתָיו וְטָפְחוּ לוֹ עַל פָּנָיו נִשְׁמַט וְיָשַׁב לוֹ עַל גַּבֵּי קַרְקַע וְאַף הִיא נִשְׁמְטָה וְיָשְׁבָה עַל גַּבֵּי קַרְקַע אָמְרָה לוֹ גַּפָּהּ שֶׁל פָּרָס שֶּׁאֵינִי מְנִיחָתָךְ עַד שֶׁתֹּאמַר לִי מַה מוּם רָאִיתָ בִּי אָמַר לָהּ הָעֲבוֹדָה שֶׁלֹּא רָאִיתִי אִשָּׁה יָפָה כְּמוֹתָךְ אֶלָּא מִצְוָה אַחַת צִוָּנוּ ה' אֱלֹהֵינוּ וְצִיצִית שְׁמָהּ וְכָתוּב בָּהּ שְׁתֵּי פְּעָמִים אֲנִי ה' אֱלֹהֵיכֶם אֲנִי הוּא שֶׁעָתִיד לְהִפָּרַע וַאֲנִי הוּא שֶׁעָתִיד לְשַׁלֵּם שָׂכָר עַכְשָׁיו נִדְמוּ עָלַי כְּאַרְבַּע עֵדִים. אָמְרָה לוֹ אֵינִי מְנִיחָתָךְ עַד שֶׁתֹּאמַר לִי מַה שְׁמָךְ וּמַה שֵׁם עִירָךְ וּמַה שֵׁם רַבָּךְ וּמַה שֵׁם מִדְרָשָׁךְ שָׁאַתָּה לוֹמֵד בּוֹ תּוֹרָה כָּתַב וְנָתַן בְּיָדָהּ עָמְדָה וְחִלְּקָה כָּל נְכָסֶיהָ שָׁלִישׁ לְמַלְכוּת וְשָׁלִישׁ לָעֲנִיִּים וְשָׁלִישׁ נָטְלָה בְּיָדָהּ חוּץ מֵאוֹתָן מַצָעוֹת וּבָאת לְבֵית מִדְרָשׁוֹ שֶׁל רִבִּי חִיָּיא אָמְרָה לוֹ רִבִּי צַוֵּה עָלַי וְיַעֲשׂוּנִי גִיּוֹרֶת אָמַר לָהּ בִּתִּי שֶׁמָּא עֵנַיִךְ נָתַתְּ בְּאֶחָד מִן הַתַּלְמִידִים הוֹצִיאָה כְּתַב מִיָּדָהּ וְנָתְנָה לוֹ אָמַר לָהּ לְכִי זְכִי בְמִקְחָךְ אוֹתָן מַצָעוֹת שֶׁהִצִיעָה לוֹ בְאִיסוּר הִצִיעָה לוֹ בְהַתֵּר זֶה מַתַּן שְׂכָרוֹ בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא אֵינִי יוֹדֵעַ כַּמָּה:
It is taught in a baraita that Rabbi Natan says: There is no mitzva, however minor, that is written in the Torah, for which there is no reward given in this world; and in the World-to-Come I do not know how much reward is given. Go and learn from the following incident concerning the mitzva of ritual fringes.
There was an incident involving a certain man who was diligent about the mitzva of ritual fringes. This man heard that there was a prostitute in one of the cities overseas who took four hundred gold coins as her payment. He sent her four hundred gold coins and fixed a time to meet with her. When his time came, he came and sat at the entrance to her house.
The maidservant of that prostitute entered and said to her: That man who sent you four hundred gold coins came and sat at the entrance. She said: Let him enter. He entered. She arranged seven beds for him, six of silver and one of gold. Between each and every one of them there was a ladder made of silver, and the top bed was the one that was made of gold.
She went up and sat naked on the top bed, and he too went up in order to sit naked facing her. In the meantime, his four ritual fringes came and slapped him on his face. He dropped down and sat himself on the ground, and she also dropped down and sat on the ground. She said to him: I take an oath by the gappa of Rome that I will not allow you to go until you tell me what defect you saw in me.
He said to her: I take an oath by the Temple service that I never saw a woman as beautiful as you. But there is one mitzva that the Lord, our God, commanded us, and its name is ritual fringes, and in the passage where it is commanded, it is written twice: “I am the Lord your God” (Numbers 15:41). The doubling of this phrase indicates: I am the one who will punish those who transgress My mitzvot, and I am the one who will reward those who fulfill them. Now, said the man, the four sets of ritual fringes appeared to me as if they were four witnesses who will testify against me.
She said to him: I will not allow you to go until you tell me: What is your name, and what is the name of your city, and what is the name of your teacher, and what is the name of the study hall in which you studied Torah? He wrote the information and placed it in her hand.
She arose and divided all of her property, giving one-third as a bribe to the government, one-third to the poor, and she took one-third with her in her possession, in addition to those beds of gold and silver.
She came to the study hall of Rabbi Ḥiyya and said to him: My teacher, instruct your students concerning me and have them make me a convert. Rabbi Ḥiyya said to her: My daughter, perhaps you set your sights on one of the students and that is why you want to convert? She took the note the student had given her from her hand and gave it to Rabbi Ḥiyya. He said to her: Go take possession of your purchase.
Those beds that she had arranged for him in a prohibited fashion, she now arranged for him in a permitted fashion. The Gemara completes its point about the reward of mitzvot and points out how this story illustrates the concept: This is the reward given to him in this world, and with regard to the World-to-Come, I do not know how much reward he will be given.
זוהר
קָרְבְּנָא כֹלָּא לְסִטְרָא דָא חוּלָקָא דְקֻדְשָׁא וּרְעוּתָא דְקֻדְשָׁא לְסִטְרָא דָא הַהוּא חוּלָקָא דְאִינוּן חוֹבִין וְחַטָּאִין דְּאִתְיְיהִיבוּ בְהוֹדָאָה עַל הַהוּא בִשְׂרָא דְקָרְבְּנָא כְּמָה דִכְתִיב (משלי כ''ג) אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לָחֶם וְגוֹמֵר כִּי גֶחָלִים אַתָּה חוֹתֶה וְגוֹמֵר. וְסִימָנֵיךְ (אסתר ה) יָבֹא הַמֶּלֶךְ וְהָמָן אֶל הַמִּשְׁתֶּה. זַכָּאָה אִיהוּ מָאן דְּיָדַע אָרְחֵיהּ לְמֵיהַךְ בְּאֹרַח קְשׁוֹט. וְכָל מָאן דְּלָא יְדַע לְסַדְּרָא שְׁבָחָא דְמָארֵיהּ טָב לֵיהּ דְּלָא אִבְרֵי. בְּגִין דְּאִצְטְרִיךְ צְלוֹתָא דְאִיהוּ שְׁלָמָא לְעֵילָא. (בְּגִין דְּאִצְטְרִיךְ צְלוֹתָא) מִגּוֹ מַחֲשָׁבָה וּרְעוּתָא דְלִבָּא וְקָלָא וּמִלָּה דְשִׁפְוָון לְמֶעְבַּד שְׁלִימוּ וְקִשּׁוּרָא וְיִחוּדָא לְעֵלָּא כְגוֹוָנָא דְאִיהוּ לְעֵלָּא כְגוֹוָנָא דְנַפְקָא שְׁלִימוּ מֵעֵלָּא לְתַתָּא הָכִי אִצְטְרִיךְ מִתַּתָּא לְעֵלָּא לְקַשְׁרָא קִשְׁרָא כִּדְקָא יָאוּת רָזָא לְחַבְרַיָּיא דְיֵהֲכוּן בְּאֹרַח מֵישַׁר. מַחֲשָׁבָה. וְרֵעוּתָא וְקָלָא. וּמִלָּה. אִלֵּין אַרְבַּע מְקַשְּׁרִין קִשְׁרִין לְבָתַר דְּקָשִׁירוּ קִשְׁרִין כֻּלְּהוּ כַחֲדָא אִתְעֲבִידוּ כֻלְּהוּ רְתִיכָא חָדָא לְאַשְׁרָאָה עֲלַיְיהוּ שְׁכִינְתָּא וְאִתְעֲבִידוּ כֻלְּהוּ לְבָתַר אַרְבְּעָה סַמְכִין לְאִתְעַטְרָא בְּהוּ וּשְׁכִינְתָּא אִסְתְּמִיךְ עֲלַיְיהוּ בְכָל אִינוּן קִשְׁרִין עִלָּאִין. מַחֲשָׁבָה אַפִּיק רְעוּתָא (רְעוּתָא אַפִּיק קָלָא). רְעוּתָא דְנָפִיק מִגּוֹ מַחֲשָׁבָה אַפִּיק קָלָא דְאִשְׁתְּמַע וְהַהוּא קָלָא דְאִשְׁתְּמַע סָלִיק לְקַשְׁרָא קִשְׁרִין מִתַּתָּא לְעֵלָּא הֵיכְלִין תַּתָּאִין בְּעִלָּאִין קָלָא דְאִיהוּ קָשִׁיר קִשְׁרִין וּמָשִׁיךְ בִּרְכָּאָן מֵעֵלָּא לְתַתָּא בִלְחִישׁוּ סָמִיךְ אִלֵּין אַרְבָּעָה סַמְכִין. מַחֲשָׁבָה. וּרְעוּתָא. קָלָא. וּמִלָּה. סְמִיכוּ בְסִיּוּמָא דְקִשּׁוּרָא אֲתָר דְכֹלָּא אִתְקְשָׁר בֵּיהּ כַּחֲדָא וְאִתְעֲבִיד כֻלְּהוּ חָד. זַכָּאָה אִיהוּ בַר נָשׁ דְּקָשַׁר קִשְׁרִין דְמָארֵיהּ וְסָמִיךְ סְמִיכִין כִּדְקָא יָאוּת וְאִתְכַּוָּון בְּכָל הָנֵי מִילִין דְּקָאַמְרָן. זַכָּאָה אִיהוּ בְהָאי עַלְמָא וּבְעַלְמָא דְאָתֵי:
כָּל הַקָּרְבָּן הוּא לְצַד זֶה שֶׁל הַקְּדֻשָּׁה שֶׁהוּא חֵלֶק הַקְּדֻשָּׁה וְרָצוֹן הַקְּדֻשָּׁה. וְלַסִּטְרָא אַחֲרָא זֶה, הוּא חֵלֶק הַהוּא שֶׁל אֵלּוּ הָעֲוֹנוֹת וְהַחַטָאִים שֶׁנִּתְּנוּ בַּוִּדּוּי עַל בָּשָׂר הַהוּא שֶׁל הַקָּרְבָּן. כְּמוֹ שֶׁכָּתוּב, אִם רָעֵב שׂוֹנַאֲךְ הַאֲכִילֵהוּ לָחֶם וְגוֹ', כִּי גֶחָלִים אַתָּה חוֹתֶה וְגוֹ'. וְסִימָנָךְ יָבֹא הַמֶּלֶךְ וְהָמָן אֶל הַמִּשְׁתֶּה. אַשְׁרֵי הוּא מִי שֶׁיּוֹדֵעַ דְּרָכָיו לָלֶכֶת בְּדֶרֶךְ אֱמֶת. וְכָל מִי שֶׁאֵינוֹ יוֹדֵעַ לְסַדֵּר שְׁבָחוֹ שֶׁל אֲדוֹנוֹ, טוֹב לוֹ שֶׁלֹּא נִבְרָא. מִשּׁוּם שֶׁצְרִיכִים שֶׁהַתְּפִלָּה תִּהְיֶה שְׁלֵמָה לְמַעְלָה, מִתּוֹךְ מַחֲשָׁבָה, וְרָצוֹן הַלֵּב, וְקוֹל, וּדְבַר שְׂפָתַיִם, לַעֲשׂוֹת שְׁלֵמוּת וְקֶשֶׁר וְיִחוּד לְמַעְלָה, כְּמוֹ שֶׁהוּא לְמַעְלָה, וּכְמוֹ שֶׁהַשְּׁלֵמוּת יוֹצְאֵת מִלְּמַעְלָה לְמַטָּה, כָּךְ צָרִיךְ מִלְּמַטָּה לְמַעְלָה, לְקַשֵּׁר הַקֶּשֶׁר כָּרָאוּי. הַסּוֹד הוּא לַחֲבֵרִים שֶׁיֵּלְכוּ בְּדֶרֶךְ הַיָּשָׁר. מַחֲשָׁבָה, רָצוֹן, קוֹל, וְדִבּוּר, הֵם אַרְבָּעָה הַמְּקַשְּׁרִים קְשָׁרִים. וְאַחַר שֶׁקָּשְׁרוּ כֻּלָּם יַחַד קְשָׁרִים, נַעֲשׂוּ כֻּלָּם מֶרְכָּבָה אַחַת, לִשְׁרוֹת עֲלֵיהֶם הַשְּׁכִינָה, וְכֻלָּם נַעֲשׂוּ אַחַר כָּךְ אַרְבָּעָה עַמּוּדִים לְהִתְעַטֵּר בָּהֶם, וְהַשְּׁכִינָה נִסְמֶכֶת עֲלֵיהֶם בְּכָל אֵלּוּ הַקְּשָׁרִים הָעֶלְיוֹנִים. מוֹצִיאָה אֶת הָרָצוֹן. וְהָרָצוֹן שֶׁיָּצָא מִן הַמַּחֲשָׁבָה מוֹלִיד וּמוֹצִיא קוֹל הַנִּשְׁמָע, שׁהוּא סוֹד ז''א. וְקוֹל הַהוּא הַנִּשְׁמָע עוֹלֶה לְקַשֵּׁר קְשָׁרִים מִמַטָּה לְמַעְלָה, הֵיכָלוֹת הַתַּחְתּוֹנִים בָּעֶלְיוֹנִים. הַקּוֹל, שֶׁהוּא מְקַשֵּׁר קְשָׁרִים, וּמַמְשִׁיךְ בְּרָכוֹת מִלְּמַעְלָה לְמַעְלָה, מִן הַבִּינָה, בַּחֲשָׁאי, נִסְמָךְ גַּם כֵּן עַל אֵלּוּ אַרְבָּעָה עַמּוּדִים, מַחֲשָׁבָה רָצוֹן קוֹל דִּבּוּר, וְהַסְּמִיכָה הִיא בְּסִיּוּם הַקֶּשֶׁר, שֶׁהוּא הַמַּלְכוּת, שֶׁהוּא הַמָּקוֹם שֶׁהַכֹּל נִקְשָׁר בּוֹ יַחַד, וְנַעֲשׂוּ כֻּלָּם אֶחָד. אַשְׁרֵי הוּא הָאָדָם שֶׁקּוֹשֵׁר קְשָׁרָיו שֶׁל אֲדוֹנוֹ וּמַסְמִיךְ סוֹמְכִים כָּרָאוּי, וּמִתְכַּוֵּן בְּכָל אֵלּוּ הַדְּבָרִים שֶׁאָמַרְנוּ. אַשְׁרֵי הוּא בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא:
הלכה פסוקה
א. מִשִּׁבְעָה יָמִים בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּבִרְכַת הַשָּׁנִים כָּל זְמַן שֶׁמַּזְכִּיר הַגֶּשֶׁם בַּמֶּה דְבָרִים אֲמוּרִים בְּאֶרֶץ יִשְׂרָאֵל אֲבָל בְּשִׁנְעָר וּבְסוּרְיָא וּבִמְקוֹמוֹת הַסְּמוּכוֹת לָאֵלּוּ וְהַדּוֹמִין לָהֶן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּיוֹם שִׁשִּׁים אַחַר תְּקוּפַת תִּשְׁרֵי:
ב. מְקוֹמוֹת שֶׁהֵן צְרִיכִין לַגְּשָׁמִים בִּימוֹת הַחַמָּה כְּגוֹן אִיֵּי הַיַּם הָרְחוֹקִים שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּעֵת שֶׁהֵן צְרִיכִין לָהֶן בְּשׁוֹמֵעַ תְּפִלָּה. וּמְקוֹמוֹת שֶׁהֵן עוֹשִׂין יוֹם טוֹב שְׁנֵי יָמִים אוֹמֵר מוֹרִיד הַגֶּשֶׁם בִּתְפִלַּת מוּסַף שֶׁל יוֹם רִאשׁוֹן שֶׁל שְׁמִינִי עֲצֶרֶת וּמִתְפַּלֵּל וְהוֹלֵךְ כָּל יְמוֹת הַגְּשָׁמִים:
Beginning with the seventh day of Marheshvan, a petition for Rain is included in the blessing calling for prosperity during the year, and is recited as long as the reference to rain, inserted in the second blessing, continues to be said. This is the rule for the Holy Land. But in Shinar (now called Iraq), Syria, Egypt, and adjacent territories, as well as in other places similar to these (in climate) the petition for Rain is begun sixty days after the autumnal equinox.
In places that require rain in the summer, for instance in the distant sea-girt islands, a petition for rain, is offered up, whenever it is needed, in the prayer ending, "Who hearkenest unto prayer." In places where the second days of the feasts are kept, the formula, "Who causest the rain to descend" is recited, for the first time in the year, in the additional Service, on the first day of the feast of Solemn Assembly (8th day of Tabernacles) and continues to be recited throughout the winter.
מוסר
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. הַשָּׂח שִׂיחָה בְטֵלָה עוֹבֵר בַּעֲשֵׂה שֶׁנֶּאֱמַר (דברים ו) וְדִבַּרְתָּ בָּם וְאָמְרוּ עַל רַבָּן יוֹחָנָן בֶּן זַכַּאי וְעַל רַב שֶׁמִּימֵיהֶן לֹא שָׂחוּ שִׂיחַת חוּלִין וכו' וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מִלָּה בְּסֶלַע מַשְׁתּוּקָא בִּשְׁתַּיִם וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה לֹא מָצָאתִי לְגוּף טוֹב מִשְּׁתִיקָה וּכְתִיב (איכה ג) יֵשֵׁב בָּדָד וְיִדּוֹם יִתֵּן בֶּעָפָר פִּיהוּ וּכְתִיב (משלי יח) מָוֶת וְחַיִּים בְּיַד לָשׁוֹן וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה סְיָיג לַחָכְמָה שְׁתִּיקָה וְאָמַר שְׁלֹמֹה (קהלת ה) אַל תְּבַהֵל עַל פִּיךָ וְלִבְּךָ אַל יְמַהֵר לְהוֹצִיא דָּבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל הָאָרֶץ עַל כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תהלים נא) הַאֻמְנָם אֵלֶם צֶדֶק תְּדַבֵּרוּן מַה אוּמְנוּתוֹ שֶׁל אָדָם בָּעוֹלָם הַזֶּה יָשִׂים עַצְמוֹ אִלֵּם וְכוּ' וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. רִבִּי כַּד הֲוָה מָטִי לְהַאי קְרָא הֲוָה בָּכֵי (עמוס ד) כִּי הִנֵּה יוֹצֵר הָרִים וּבוֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה שִׂחוֹ אֲפִלּוּ שִׂיחָה קַלָּה שֶׁאָדָם מֵשִּׂיחַ עִם אִשְׁתּוֹ עָתִיד לִתֵּן עָלֶיהָ אֶת הַדִּין ה' יַצִילֵנּוּ אָמֵן כֵּן יְהִי רָצוֹן: