תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
לח (לא) וְאֶת־אַדְנֵ֤י הֶֽחָצֵר֙ סָבִ֔יב וְאֶת־אַדְנֵ֖י שַׁ֣עַר הֶחָצֵ֑ר וְאֵ֨ת כׇּל־יִתְדֹ֧ת הַמִּשְׁכָּ֛ן וְאֶת־כׇּל־יִתְדֹ֥ת הֶחָצֵ֖ר סָבִֽיב׃
וְיָת סַמְכֵי דְדַרְתָּא סְחוֹר סְחוֹר וְיָת סַמְכֵי תְּרַע דַּרְתָּא וְיָת כָּל סִכֵּי מַשְׁכְּנָא וְיָת כָּל סִכֵּי דַרְתָּא סְחוֹר סְחוֹר:
לט (א) וּמִן־הַתְּכֵ֤לֶת וְהָֽאַרְגָּמָן֙ וְתוֹלַ֣עַת הַשָּׁנִ֔י עָשׂ֥וּ בִגְדֵי־שְׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ וַֽיַּעֲשׂ֞וּ אֶת־בִּגְדֵ֤י הַקֹּ֙דֶשׁ֙ אֲשֶׁ֣ר לְאַהֲרֹ֔ן כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃ {פ}
וּמִן תִּכְלָא וְאַרְגְּוָנָא וּצְבַע זְהוֹרִי עֲבָדוּ לְבוּשֵׁי שִׁמּוּשָׁא לְשַׁמָּשָׁא בְקוּדְשָׁא וַעֲבָדוּ יָת לְבוּשֵׁי קוּדְשָׁא דִּי לְאַהֲרֹן כְּמָא דִּי פַּקִּיד יְיָ יָת משֶׁה:
(ב) וַיַּ֖עַשׂ אֶת־הָאֵפֹ֑ד זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ מׇשְׁזָֽר׃
וַעֲבַד יָת אֵפוֹדָא דַּהֲבָא תִּכְלָא וְאַרְגְּוָנָא וּצְבַע זְהוֹרִי וּבוּץ שְׁזִיר:
(ג) וַֽיְרַקְּע֞וּ אֶת־פַּחֵ֣י הַזָּהָב֮ וְקִצֵּ֣ץ פְּתִילִם֒ לַעֲשׂ֗וֹת בְּת֤וֹךְ הַתְּכֵ֙לֶת֙ וּבְת֣וֹךְ הָֽאַרְגָּמָ֔ן וּבְת֛וֹךְ תּוֹלַ֥עַת הַשָּׁנִ֖י וּבְת֣וֹךְ הַשֵּׁ֑שׁ מַעֲשֵׂ֖ה חֹשֵֽׁב׃
וְרַדִּידוּ יָת טַסֵּי דַהֲבָא וְקַצִּיצוּ חוּטִין לְמֶעְבַּד בְּגוֹ תִכְלָא וּבְגוֹ אַרְגְּוָנָא וּבְגוֹ צְבַע זְהוֹרִי וּבְגוֹ בוּצָא עוֹבַד אָמָּן:
(ד) כְּתֵפֹ֥ת עָֽשׂוּ־ל֖וֹ חֹבְרֹ֑ת עַל־שְׁנֵ֥י (קצוותו) [קְצוֹתָ֖יו] חֻבָּֽר׃
כַּתְפָּן עֲבָדוּ לֵיהּ מְלַפְּפָן עַל תְּרֵין סִטְרוֹהִי יִתְלָפֵף:
38 (31) and the sockets of the court round about, and the sockets of the court gate, and all the pegs of the tabernacle, and all the pegs of the court round about.
39 (1) And of the blue, and purple, and scarlet, they made uniforms, with which to do service in the holy place, and they made the holy garments for Aharon; as the Lord commanded Moshe.
(2) And he made the efod of gold, blue, and purple, and scarlet, and fine twined linen.
(3) And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, the work of an artist.
(4) They made shoulderpieces for it, joined on: by the two edges was it joined on.
נביאים
ז (נ) וְ֠הַסִּפּ֠וֹת וְהַֽמְזַמְּר֧וֹת וְהַמִּזְרָק֛וֹת וְהַכַּפּ֥וֹת וְהַמַּחְתּ֖וֹת זָהָ֣ב סָג֑וּר וְהַפֹּת֡וֹת לְדַלְתוֹת֩ הַבַּ֨יִת הַפְּנִימִ֜י לְקֹ֣דֶשׁ הַקֳּדָשִׁ֗ים לְדַלְתֵ֥י הַבַּ֛יִת לַהֵיכָ֖ל זָהָֽב׃ {פ}
וְקוֹלַיָא וּמְזַמְרַיָא וּמִזְרְקַיָא וּבָזִיכַיָא וּמַחְתְּיָתָא דַהֲבָא טָבָא וּמוּגְלְסַיָא לְדָשֵׁי בֵית גַוָאָה לְקוֹדֶשׁ קוּדְשַׁיָא לְדָשֵׁי בֵיתָא לְהֵיכְלָא דַהֲבָא:
(נא) וַתִּשְׁלַם֙ כׇּל־הַמְּלָאכָ֔ה אֲשֶׁ֥ר עָשָׂ֛ה הַמֶּ֥לֶךְ שְׁלֹמֹ֖ה בֵּ֣ית יְהֹוָ֑ה וַיָּבֵ֨א שְׁלֹמֹ֜ה אֶת־קׇדְשֵׁ֣י ׀ דָּוִ֣ד אָבִ֗יו אֶת־הַכֶּ֤סֶף וְאֶת־הַזָּהָב֙ וְאֶת־הַכֵּלִ֔ים נָתַ֕ן בְּאֹצְר֖וֹת בֵּ֥ית יְהֹוָֽה׃ {פ}
וּשְׁלִימַת כָּל עִבִידְתָּא דַעֲבַד שְׁלֹמֹה מַלְכָּא בֵּית מַקְדְשָׁא דַייָ וְאַיְתֵי שְׁלֹמֹה יַת קוּדְשֵׁי דָוִד אֲבוּהִי יַת כַּסְפָּא וְיַת דַהֲבָא וְיַת מָנַיָא יְהַב בְּאוֹצְרַיָא בֵּית מַקְדְשָׁא דַיָי:
ח (א) אָ֣ז יַקְהֵ֣ל שְׁלֹמֹ֣ה אֶת־זִקְנֵ֣י יִשְׂרָאֵ֡ל אֶת־כׇּל־רָאשֵׁ֣י הַמַּטּוֹת֩ נְשִׂיאֵ֨י הָאָב֜וֹת לִבְנֵ֧י יִשְׂרָאֵ֛ל אֶל־הַמֶּ֥לֶךְ שְׁלֹמֹ֖ה יְרוּשָׁלָ֑͏ִם לְֽהַעֲל֞וֹת אֶת־אֲר֧וֹן בְּרִית־יְהֹוָ֛ה מֵעִ֥יר דָּוִ֖ד הִ֥יא צִיּֽוֹן׃
בְּכֵן כְּנַשׁ שְׁלֹמֹה יַת סָבֵי יִשְׂרָאֵל וְיַת כָּל רֵישֵׁי שִׁבְטַיָא רַבְרְבֵי אַבְהָתָא דִבְנֵי יִשְׂרָאֵל לְוַת מַלְכָּא שְׁלֹמֹה לִירוּשְׁלֵם לְאַסָקָא יַת אֲרוֹן קְיָמָא דַייָ מִקַרְתָּא דְדָוִד הִיא צִיוֹן:
(ב) וַיִּקָּ֨הֲל֜וּ אֶל־הַמֶּ֤לֶךְ שְׁלֹמֹה֙ כׇּל־אִ֣ישׁ יִשְׂרָאֵ֔ל בְּיֶ֥רַח הָאֵתָנִ֖ים בֶּחָ֑ג ה֖וּא הַחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃
וְאִתְכְּנִישׁוּ לְוַת מַלְכָּא שְׁלֹמֹה כָּל אֱנַשׁ יִשְׂרָאֵל בְּיַרְחָא דְעַתִּיקַיָא דְקָרָן לֵיהּ יַרְחָא קַדְמָאָה בְּחַגָא וּכְעַן הוּא יַרְחָא שְׁבִיעָאָה:
(ג) וַיָּבֹ֕אוּ כֹּ֖ל זִקְנֵ֣י יִשְׂרָאֵ֑ל וַיִּשְׂא֥וּ הַכֹּהֲנִ֖ים אֶת־הָאָרֽוֹן׃
וַאֲתוֹ כָּל סָבֵי יִשְׂרָאֵל וּנְטַלוּ כַהֲנַיָא יַת אֲרוֹנָא:
7 (50) and the bowls, and the snuffers, and the basins, and the spoons, and the firepans of pure gold; and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the outer house, namely, the temple.
(51) So was ended all the work that king Shelomo made for the house of the Lord. And Shelomo brought in the things which David his father had dedicated; the silver, and the gold, and the vessels, he did put in the treasuries of the house of the Lord.
8 (1) Then Shelomo assembled the elders of Yisra᾽el, and all the heads of the tribes, the chiefs of the fathers of the children of Yisra᾽el, to king Shelomo in Yerushalayim, that they might bring up the ark of the covenant of the Lord out of the city of David, which is Żiyyon.
(2) And all the men of Yisra᾽el assembled themselves to king Shelomo at the feast in the month of Etanim, which is the seventh month.
(3) And all the elders of Yisra᾽el came, and the priests took up the ark.
כתובים
כ (כט) תִּפְאֶ֣רֶת בַּחוּרִ֣ים כֹּחָ֑ם וַהֲדַ֖ר זְקֵנִ֣ים שֵׂיבָֽה׃
שִׁבְהוֹרָא דְעוּלֵימַיָא תוּקְפֵיהוֹן וּשְׁבָחָא דְסָבֵי סִיבְתָא:
(ל) חַבֻּר֣וֹת פֶּ֭צַע (תמריק) [תַּמְר֣וּק] בְּרָ֑ע וּ֝מַכּ֗וֹת חַדְרֵי־בָֽטֶן׃
שׁוּחֲנֵי וּפוּדְעָתָא פְּגַעוּ בְבִישָׁא וּמַחְיָתָא בְּגַוָהּ דִכְרֵיסָא:
כא (א) פַּלְגֵי־מַ֣יִם לֶב־מֶ֭לֶךְ בְּיַד־יְהֹוָ֑ה עַֽל־כׇּל־אֲשֶׁ֖ר יַחְפֹּ֣ץ יַטֶּֽנּוּ׃
הֵיךְ טְיָפֵי דְמַיָא לִבֵּיהּ דְמַלְכָּא בְּאַיְדוֹי דֵאלָהָא וְלַאֲתַר דְצָבֵי נִרְכַן לֵיהּ:
(ב) כׇּֽל־דֶּרֶךְ־אִ֭ישׁ יָשָׁ֣ר בְּעֵינָ֑יו וְתֹכֵ֖ן לִבּ֣וֹת יְהֹוָֽה׃
כֻּלְהוֹן אָרְחָתֵיהּ דְגַבְרָא תְּרִיצָן אִינוּן בְּאַפּוֹי וֵאלָהָא מְתַקֵן לִבֵּיהּ:
(ג) עֲ֭שֹׂה צְדָקָ֣ה וּמִשְׁפָּ֑ט נִבְחָ֖ר לַיהֹוָ֣ה מִזָּֽבַח׃
מַן דְעָבֵד צִדְקְתָא וְדִינָא מִתְרְעֵי בֵּיהּ אֱלָהָא מִן דִבְחָא:
20 (29) The glory of young men is their strength: and the beauty of old men is the grey head.
(30) Bruises and wounds purge away evil: so do stripes which reach the inward parts.
21 (1) Like water courses is the king’s heart in the hand of the Lord: he directs it wherever he wishes.
(2) Every way of a man is right in his own eyes: but the Lord weighs the heart.
(3) To do justice and judgment is more acceptable to the Lord than sacrifice.
משנה
א. הַמַּדִּיר אֶת אִשְׁתּוֹ מִלֵּהָנוֹת לוֹ, עַד שְׁלֹשִׁים יוֹם, יַעֲמִיד פַּרְנָס. יָתֵר מִכֵּן, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יְהוּדָה אוֹמֵר, בְּיִשְׂרָאֵל, חֹדֶשׁ אֶחָד יְקַיֵּם, וּשְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבְכֹהֶנֶת, שְׁנַיִם יְקַיֵּם, וּשְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה:
ב. הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִטְעֹם אַחַד מִכָּל הַפֵּרוֹת, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יְהוּדָה אוֹמֵר, בְּיִשְׂרָאֵל, יוֹם אֶחָד יְקַיֵּם, שְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבְכֹהֶנֶת, שְׁנַיִם יְקַיֵּם, שְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה:
ג. הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִתְקַשֵּׁט בְּאַחַד מִכָּל הַמִּינִין, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יוֹסֵי אוֹמֵר, בַּעֲנִיּוֹת, שֶׁלֹּא נָתַן קִצְבָּה. וּבַעֲשִׁירוֹת, שְׁלֹשִׁים יוֹם:
ד. הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית אָבִיהָ, בִּזְמַן שֶׁהוּא עִמָּהּ בָּעִיר, חֹדֶשׁ אֶחָד יְקַיֵּם. שְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבִזְמַן שֶׁהוּא בְעִיר אַחֶרֶת, רֶגֶל אֶחָד יְקַיֵּם. שְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה:
ה. הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל אוֹ לְבֵית הַמִּשְׁתֶּה, יוֹצִיא וְיִתֵּן כְּתֻבָּה, מִפְּנֵי שֶׁנּוֹעֵל בְּפָנֶיהָ. וְאִם הָיָה טוֹעֵן מִשּׁוּם דָּבָר אַחֵר, רַשָּׁאי. אָמַר לָהּ, עַל מְנָת שֶׁתֹּאמְרִי לִפְלוֹנִי מַה שֶּׁאָמַרְתְּ לִי אוֹ מַה שֶּׁאָמַרְתִּי לָךְ, אוֹ שֶׁתְּהֵא מְמַלְּאָה וּמְעָרָה לָאַשְׁפָּה, יוֹצִיא וְיִתֵּן כְּתֻבָּה:
ו. וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִכְתֻבָּה, הָעוֹבֶרֶת עַל דַּת מֹשֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת מֹשֶׁה, מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעֻשָּׂר, וּמְשַׁמַּשְׁתּוֹ נִדָּה, וְלֹא קוֹצָה לָהּ חַלָּה, וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת. וְאֵיזוֹהִי דַת יְהוּדִית, יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ, וְטוֹוָה בַשּׁוּק, וּמְדַבֶּרֶת עִם כָּל אָדָם. אַבָּא שָׁאוּל אוֹמֵר, אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רַבִּי טַרְפוֹן אוֹמֵר, אַף הַקּוֹלָנִית. וְאֵיזוֹ הִיא קוֹלָנִית, לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵנֶיהָ שׁוֹמְעִין קוֹלָהּ:
ז. הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ עָלֶיהָ נְדָרִים, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. עַל מְנָת שֶׁאֵין בָּהּ מוּמִין וְנִמְצְאוּ בָהּ מוּמִין, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ בָהּ מוּמִין, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. כָּל הַמּוּמִין הַפּוֹסְלִין בַּכֹּהֲנִים, פּוֹסְלִין בַּנָּשִׁים:
ח. הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ, הָאָב צָרִיךְ לְהָבִיא רְאָיָה שֶׁמִּשֶּׁנִּתְאָרְסָה נוֹלְדוּ בָהּ מוּמִין הַלָּלוּ וְנִסְתַּחֲפָה שָׂדֵהוּ. נִכְנְסָה לִרְשׁוּת הַבַּעַל, הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָה שֶׁעַד שֶׁלֹּא נִתְאָרְסָה הָיוּ בָהּ מוּמִין אֵלּוּ וְהָיָה מִקָּחוֹ מֶקַּח טָעוּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמוּמִין שֶׁבַּסֵּתֶר. אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי, אֵינוֹ יָכוֹל לִטְעֹן. וְאִם יֵשׁ מֶרְחָץ בְּאוֹתָהּ הָעִיר, אַף מוּמִין שֶׁבַּסֵּתֶר אֵינוֹ יָכוֹל לִטְעֹן, מִפְּנֵי שֶׁהוּא בוֹדְקָהּ בִּקְרוֹבוֹתָיו:
ט. הָאִישׁ שֶׁנּוֹלְדוּ בוֹ מוּמִין, אֵין כּוֹפִין אוֹתוֹ לְהוֹצִיא. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בַּמֶּה דְבָרִים אֲמוּרִים, בַּמּוּמִין הַקְּטַנִּים. אֲבָל בַּמּוּמִין הַגְּדוֹלִים, כּוֹפִין אוֹתוֹ לְהוֹצִיא:
י. וְאֵלּוּ שֶׁכּוֹפִין אוֹתוֹ לְהוֹצִיא, מֻכֵּה שְׁחִין, וּבַעַל פּוֹלִיפּוֹס, וְהַמְקַמֵּץ, וְהַמְצָרֵף נְחֹשֶׁת, וְהַבֻּרְסִי, בֵּין שֶׁהָיוּ בָם עַד שֶׁלֹּא נִשְּׂאוּ וּבֵין מִשֶּׁנִּשְּׂאוּ נוֹלָדוּ. וְעַל כֻּלָּן אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁהִתְנָה עִמָּהּ, יְכוֹלָהּ הִיא שֶׁתֹּאמַר, סְבוּרָה הָיִיתִי שֶׁאֲנִי יְכוֹלָהּ לְקַבֵּל, וְעַכְשָׁיו אֵינִי יְכוֹלָה לְקַבֵּל. וַחֲכָמִים אוֹמְרִים, מְקַבֶּלֶת הִיא עַל כָּרְחָהּ, חוּץ מִמֻּכֵּה שְׁחִין, מִפְּנֵי שֶׁמְּמִקָּתוֹ. מַעֲשֶׂה בְצִידוֹן בְּבֻרְסִי אֶחָד שֶׁמֵּת וְהָיָה לוֹ אָח בֻּרְסִי, אָמְרוּ חֲכָמִים, יְכוֹלָה הִיא שֶׁתֹּאמַר, לְאָחִיךָ הָיִיתִי יְכוֹלָה לְקַבֵּל, וּלְךָ אֵינִי יְכוֹלָה לְקַבֵּל:
1. With regard to one who vows and obligates his wife, prohibiting her from benefiting from him or his property, if his vow will remain in effect for up to thirty days, he must appoint a trustee [parnas] to support her. But if the vow will remain in effect for more than this amount of time, he must divorce her and give her the payment of her marriage contract. Rabbi Yehuda says: If the husband is an Israelite, then if his vow will remain in effect for up to one month, he may maintain her as his wife; and if it will be two months, he must divorce her and give her the payment of her marriage contract. But if he is a priest, then he is given extra time: If the vow will remain in effect for up to two months, he may maintain her, and if it will be three months, he must divorce her and give her the payment of her marriage contract. The reason for this is that it is prohibited for a priest to marry a divorcée, including his own ex-wife, and therefore if he divorces her and later regrets his decision he will not be able to take her back.
2. One who vows and obligates his wife, requiring her not to taste a particular type of produce, must divorce her and give her the payment of her marriage contract. Rabbi Yehuda says: If he is an Israelite, then if the vow will remain in effect for one day he may maintain her as his wife, but if it will be two days he must divorce her and give her the payment of her marriage contract. And if he is a priest, then if the vow will be in effect for two days he may maintain her; for three days he must divorce her and give her the payment of her marriage contract.
3. One who vows and obligates his wife, requiring her not to adorn herself with a particular type of perfume, must divorce her and give her the payment of her marriage contract. Rabbi Yosei says that one must distinguish between different types of women: For poor women, this applies only when he did not establish a set amount of time for the vow, and for wealthy women, who are accustomed to adorning themselves more elaborately, if she is prohibited from doing so for thirty days, he must divorce her and give her the payment of her marriage contract.
4. With regard to one who vows and obligates his wife not to go to her father’s house, when her father is with her in the same city, if the vow is to be in effect up to one month, he may maintain her as his wife. If the vow is for two months, he must divorce her and give her the payment of her marriage contract. And when her father is in a different city, if the vow is to be in effect until at most one pilgrim Festival, i.e., until the next pilgrim Festival, he may maintain her as his wife. Although the wife often visits her parents during the Festival, she is capable of refraining one time. For three Festivals, however, he must divorce her and give her the payment of her marriage contract.
5. Additionally, one who vows and obligates his wife not to go to a house of mourning to console the mourners, or to a house of feasting for a wedding, must divorce her and give her the payment of her marriage contract. Why is this so? Because it is as if he were locking a door in front of her. And if he claimed he did so due to something else, meaning he is concerned about inappropriate conduct there, he is permitted to do so. If he said to her: The vow will be void on condition that you tell so-and-so what you told me, or what I told you, or on condition that she fill something up and pour it into the refuse, he must divorce her and give her the payment of her marriage contract. The Gemara will explain all of these cases thoroughly.
6. And these are examples of women who may be divorced without payment of their marriage contract: A woman who violates the precepts of Moses, i.e., halakha, or the precepts of Jewish women, i.e., custom. The Mishna explains: And who is categorized as a woman who violates the precepts of Moses? This includes cases such as when she feeds him food that has not been tithed, or she engages in sexual intercourse with him while she has the legal status of a menstruating woman, or she does not separate a portion of dough to be given to a priest [ḥalla], or she vows and does not fulfill her vows. And who is considered a woman who violates the precepts of Jewish women? One who, for example, goes out of her house, and her head, i.e., her hair, is uncovered; or she spins wool in the public marketplace; or she speaks with every man she encounters. Abba Shaul says: Also one who curses his, i.e., her husband’s, parents in his presence. Rabbi Tarfon says: Also a loud woman. And who is defined as a loud woman? When she speaks inside her house and her neighbors hear her voice.
7. In the case of one who betroths a woman on condition that there are no vows incumbent upon her, and it was subsequently discovered that there are vows incumbent upon her, she is not betrothed. This is because if the condition is not fulfilled, the betrothal is nullified. If he married her without specification and it was subsequently discovered that vows were incumbent upon her, she may be divorced without payment of her marriage contract, since he discovered a deficiency about which she had not initially informed him. However, this does not invalidate the betrothal, since he did not make any explicit condition. If he betrothed her on condition that she has no blemishes, and it was subsequently discovered that she did have blemishes, she is not betrothed. But if he married her without specification, and it was subsequently discovered that she had blemishes, she may be divorced without payment of her marriage contract. The mishna clarifies what qualifies as a blemish: All of the blemishes that are listed in tractate Bekhorot involving significant physical deformities that disqualify priests from service similarly disqualify betrothal of women, as a mistaken transaction.
8. If she has blemishes and she is still in her father’s house, as she has not yet gotten married, the father must bring proof that these blemishes appeared on her after she became betrothed, and therefore his field was flooded, i.e., it is the husband’s misfortune, since she developed the problem after the betrothal. But if she has already gotten married and entered the husband’s domain when her blemishes are discovered, the husband must bring proof that she had these blemishes before she was betrothed, and consequently the transaction of betrothal was a mistaken transaction. This is the statement of Rabbi Meir. But the Rabbis say: In what case is this statement, that a husband can claim to have found blemishes in his wife, on account of which he wants to void the betrothal, said? With regard to hidden blemishes. But with regard to visible blemishes, he cannot claim that the betrothal was in error, as he presumably saw and accepted them before the betrothal. And if there is a bathhouse in the city, where all the women go to bathe, even with regard to hidden blemishes he cannot make this claim, because he examines her through the agency of his female relatives. He would have asked one of his relatives to look over the woman he is about to marry.
9. In the case of a man who developed blemishes after marriage, the court does not force him to divorce his wife. Rabban Shimon ben Gamliel said: In what case is this statement said? It is said with regard to minor blemishes. However, with regard to major blemishes, which will be defined later in the Gemara, the court does force him to divorce her.
10. And these are the defects for which the court forces him to divorce her: One afflicted with boils; or one who has a polyp; or one who works as a gatherer, or one who works as a melder of copper, or one who works as a tanner of hides, all of whose work involves handling foul-smelling materials. Whether he had these defects before they got married, or whether they developed after they got married, the court forces them to divorce. And with regard to all of these, Rabbi Meir said: Even though he stipulated with her ahead of time that he suffers from this particular ailment or this is his line of work, she can nevertheless demand a divorce and say: I thought I could accept this issue but now I realize I cannot accept it. And the Rabbis say: If she initially agreed she must accept it against her will, apart from a situation in which her husband is afflicted with boils. In that case the Rabbis concede that he must divorce her, because the disease consumes his flesh when they engage in marital relations. The mishna relates an additional account: An incident occurred in Sidon involving a certain tanner who died childless, and he had a brother who was also a tanner. This brother was required to enter into levirate marriage with the widow. The Sages said: She can say: I could accept living with a tanner for your brother but I cannot accept it for you, and therefore he must perform ḥalitza with her.
גמרא
וְנוֹדֶרֶת וְאֵינָה מְקַיֶּימֶת דְּאָמַר מָר בַּעֲוֹן נְדָרִים בָּנִים מֵתִים שֶׁנֶּאֱמַר (קהלת ה') אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרְךָ וגו' וְאֵיזוֹ הֵן מַעֲשֵׂה יָדָיו שֶׁל אָדָם הֱוֵי אוֹמֵר בָּנָיו וּבְנוֹתָיו. רַב נַחְמָן אָמַר מֵהָכָא (ירמיה ב') לַשָּׁוְא הִכֵּיתִי אֶת בְּנֵיכֶם לַשָּׁוְא עַל עִסְקֵי שָׁוְא. תַּנְיָא הָיָה רִבִּי מֵאִיר אוֹמֵר כָּל הַיּוֹדֵעַ בְּאִשְׁתּוֹ שֶׁנּוֹדֶרֶת וְאֵינָה מְקַיֶּימֶת יַחֲזוֹר וְיַדִּירֶנָּה. יַדִּירֶנָּה בְּמָאי מְתַקֵּן לָהּ אֶלָא יַחֲזוֹר וְיַקְנִיטֶנָּה כְּדֵי שֶׁתִּדּוֹר בְּפָנָיו וְיָפֵר לָהּ. אָמְרוּ לוֹ אֵין אָדָם דָּר עִם נָחָשׁ בִּכְפִיפָה. תַּנְיָא הָיָה רִבִּי יְהוּדָה אוֹמֵר כָּל הַיּוֹדֵעַ בְּאִשְׁתּוֹ שֶׁאֵינָה קוֹצָה לוֹ חַלָּה יַחֲזוֹר וְיַפְרִישׁ אַחֲרֶיהָ אָמְרוּ לוֹ אֵין אָדָם דָּר עִם נָחָשׁ בִּכְפִיפָה. מָאן דְמַתְנֵי לָהּ אֲהָא כָּל שֶׁכֵּן אֲהַךְ אֲבָל מָאן דְמַתְנֵי לָהּ אֲהַךְ אֲבָל הָא זִמְנִין דְמִקְרֵי וְאָכִיל. וְאֵיזוֹהִי דַת יְהוּדִית יוֹצְאָה וְרֹאשָׁה פָּרוּעַ. רֹאשָׁה פָּרוּעַ דְאוֹרַיְיתָא הִיא דִכְתִיב (במדבר ה') וּפָרַע אֶת רֹאשׁ הָאִשָּׁה וְתָנָא דְבֵי רִבִּי יִשְׁמָעֵאל אַזְהָרָה לִבְנוֹת יִשְׂרָאֵל שֶׁלֹּא יֵצְאוּ בִּפְרוּעַ רֹאשׁ. דְאוֹרַיְיתָא קַלְתָא שַׁפִּיר דָּמֵי. דַּת יְהוּדִית אֲפִלּוּ קַלְתָא נַמֵּי אָסוּר. אָמַר רִבִּי אָסֵי אָמַר רִבִּי יוֹחָנָן קַלְתָה אֵין בָּהּ מִשּׁוּם פְּרוּעַ רֹאשׁ הֲוֵי בָּהּ רִבִּי זֵירָא הֵיכָא אִילֵימָא בַּשּׁוּק דַּת יְהוּדִית הִיא. וְאֶלָּא בֶּחָצֵר אִם כֵּן לֹא הִנַחְתָּ בַּת לְאַבְרָהָם אָבִינוּ שֶׁיּוֹשֶׁבֶת תַּחַת בַּעְלהּ. אָמַר אַבַּיֵי וְאִיתֵימָא רַב כַּהֲנָא מֵחָצֵר לֶחָצֵר וְדֶרֶךְ מָבוּי:
§ The mishna also stated: Or she vows and does not fulfill her vows. The Gemara clarifies the reason for this, as it is different from the other cases in the mishna, where she causes her husband to violate a prohibition. In this case it is only she who violates a prohibition. As the Master said: Due to the sin of unfulfilled vows, children die, as it is stated: “It is better not to vow than to vow and not pay. Do not allow your mouth to bring your flesh to sin…why should the Lord become angry at your voice and destroy the work of your hands?” (Ecclesiastes 5:4–5). And what is the work of a person’s hands? You must say it is referring to his sons and his daughters. Rav Naḥman said: A proof to the above idea may be brought from here: “In vain I smote your children” (Jeremiah 2:30). The phrase “in vain” means: For matters caused by vain words, meaning that you took a vow and did not fulfill it.
It is taught in a baraita that Rabbi Meir used to say: Anyone who knows concerning his wife that she vows and does not fulfill her vows should return and vow to obligate her. The Gemara wonders: He should vow and obligate her? How will he rectify it for her by doing this? Rather, the intention is he should return and provoke her, so that she will vow in his presence and he can then nullify it for her. They said to him: This solution is not effective, because a person does not reside in a basket [kefifa], i.e., in close quarters, with a snake, since this is extremely dangerous. Similarly, he cannot constantly prevent her from taking vows, so it would be preferable that he divorce her.
It is taught in a baraita similar to the previous one that Rabbi Yehuda used to say: Anyone who knows concerning his wife that she does not separate ḥalla for him should go back and separate it after she is finished. They said to him: This solution is not effective, since a person does not reside in a basket with a snake.
The Gemara discusses the two applications of the idea that a husband should try to correct his wife’s misdeeds: He who teaches it with regard to this, the case of ḥalla, all the more so would teach it for that, the case of vows, which are not a daily occurrence. But he who teaches it with regard to that, i.e., the case of vows, teaches it only in that case, but in this case of ḥalla, sometimes he will happen to eat untithed produce; and Rabbi Meir holds that he cannot always be careful enough to ensure that ḥalla was taken.
§ The mishna stated: And who is considered a woman who violates the precepts of Jewish women? One who goes out and her head is uncovered. The Gemara asks: The prohibition against a woman going out with her head uncovered is not merely a custom of Jewish women. Rather, it is by Torah law, as it is written with regard to a woman suspected by her husband of having been unfaithful: “And he shall uncover the head of the woman” (Numbers 5:18). And the school of Rabbi Yishmael taught: From here there is a warning to Jewish women not to go out with an uncovered head, since if the Torah states that a woman suspected of adultery must have her head uncovered, this indicates that a married woman must generally cover her head. The Gemara explains: By Torah law,
if she covers her head with her basket [kilta], it seems well and is sufficient. But by precepts of Jewish women, i.e., custom, even if her head is covered by her basket this is also prohibited; she requires a substantial head covering.
Rabbi Asi said that Rabbi Yoḥanan said: If she covers her head with her basket, there is no violation of the prohibition against having an uncovered head. Rabbi Zeira discussed it: Where is the woman that Rabbi Yoḥanan is referring to? If we say he means that she appears this way in the marketplace, this is a violation of precepts of Jewish women, as explained previously. And if you say rather that he means she appears this way in her own courtyard, if so, you have not allowed any daughter of our father Abraham to remain with her husband, since most women are not careful to cover their heads completely inside their own courtyards. Abaye said, and some say that Rav Kahana said: Rabbi Yoḥanan is referring to when she walks from one courtyard to another courtyard or via an alleyway. Although these places are not considered public areas, strangers may still be present in them.
זוהר
זַכָּאָה חוּלָקֵיהּ מָאן דְּיָדַע לְסַדְרָא שְׁבָחֵי דְמָארֵיהּ בַאֲתַר דְּאִצְטְרִיךְ עַד הָכָא דְבֵקוּתָא וּבִרְכָּאָן וּקְדוּשָׁה כַחֲדָא בַאֲבָהָן. מִכָּאן וּלְהָלְאָה קַיְימִין שְׁאֶלְתִּין וּבָעוּתִין. שִׁירוּתָא דְבָעֵי בַר נָשׁ לְמִשְׁאַל לְמִנְדַּע בְּמִלִּין דְּמָארֵיהּ בְּגִין לְמֶחֱזֵי תִיאוּבְתֵּיהּ לְגַבֵּיהּ וְלָא יִתְפָּרָשׁ מִנֵּיהּ בְּגִין דְּבָעֵי בַר נָשׁ לְאִשְׁתַּתְּפָא בִקְדוּשָׁא דִשְׁמָא קַדִּישַׁא עִלָּאָה לְאִתְעַטְּרָא בֵיהּ וְאִיהוּ שְׁמָא דְבִרְכָּאן וְקִדּוּשִׁין. כוּ''זוּ. רָזָא דִשְׁמָא קַדִּישָׁא י''י דְאִיהוּ קָדוֹשׁ בִקְדוּשָׁה. וְאִלֵּין אַתְוָון (אַחֲרָנִין) אַפִּיקוּ מִנֵּיהּ הָנֵי אַתְוָון אַחֲרָנִין חִבּוּרָא דְהָנֵי בְחִבּוּרָא דִדְכָר בְּנוּקְבָא. וְהָנֵי קַדִּישִׁין עִלָּאִין רָזָא דִקְדוּשָׁה. אִלֵּין אַתְוָון אַחֲרָנִין אִקְרוּן טָ''ל, טַל הַשָּׁמַיִם. רָזָא דְחוּשְׁבָּנָא דְאַתְוָון דִּילֵיהּ בְּגִין דְּהָכָא לְתַתָּא קַיְימִין כָּל מִלִּין בְּחוּשְׁבָּנָא וְלָאו חוּשְׁבָּנָא אֶלָּא לְסִיהֲרָא. וּבְגִין כַּךְ בָּעֵי לְאִתְקַשְּׁרָא בִקְדוּשָׁה דְמָארֵיהּ וְלָא יִתְפְּרָשׁ בַּר נָשׁ מִנֵּיהּ וְכַד שָׁאִיל שִׁירוּתָא דִשְׁאֶלְתִּין לְמִנְדַּע לְמָארֵיהּ לְאַחֲזָאָה דְתִיאוּבְתֵּיהּ לְגַבֵּיהּ. מִכָּאן וּלְהָלְאָה יִתְפָּרָשׁ זְעֵיר זְעֵיר וְיִשְׁאַל שְׁאֶלְתּוֹי מַה דְאִצְטְרִיךְ לְשָׁאֲלָא. וְכָל שְׁאֶלְתּוֹי יְהוֹן לְבָתָר דִּיסַדֵּר סִדּוּרָא דָא דְקָאֲמָר. כְּגַוָונָא דָא כָּל שְׁאֶלְתּוֹי יְהוֹן בְּתַחֲנוּנִים וּבָעוּתִין לְקָמֵי מָרֵיהּ וְלָא יַצְדִּיק (ס''א יַרְחִיק) גַּרְמֵיהּ מִנֵּיה. זַכָּאָה חוּלָקֵיהּ מָאן דְּיָדַע לְסַדְּרָא סִדּוּרָא דָא לְמֵיהַךְ בְּאֹרַח מֵישַׁר כִּדְקָא חָזֵי כְּגוֹוָנָא דְאִתְאַחֲדָא אֶשָּׁא בְמַיָּא וּמַיָא בְאֶשָּׁא. דָּרוֹם בְּצָפוֹן וְצָפוֹן בְּדָרוֹם מִזְרָח בְּמַעֲרָב וּמַעֲרָב בְּמִזְרָח. הָכֵי נָמֵי יִתְקְשָׁר כֹּלָּא כַחֲדָא וִיחוּדָא אִשְׁתְּלִים דָּא בְדָא. וְכָל אִינוּן דְּיַדְעִין לְסַדְּרָא צְלוֹתְהוֹן כִּדְקָא יָאוּת לְאִתְכַּלְלָא הָנֵי הֵיכְלֵין אִלֵּין בְּאִלֵין וּלְאִתְקָשְּׁרָא דָא בְדָא. הָאי בַּר נָשׁ אִתְקְשָׁר בְּהוּ וְקָרִיב לֵיהּ לְאִתְכַּלְלָא בְהוּ. שְׁאֶלְתָּא שָׁאִיל וְיָהִיב לֵיהּ זַכָּאָה חוּלָקֵיהּ בְּהָאי עַלְמָא וּבְעָלְמָא דְאָתֵי:
אַשְׁרֵי חֶלְקוֹ מִי שֶׁיּוֹדֵעַ לְסַדֵּר שְׁבָחָיו שֶׁל אֲדוֹנוֹ בְּמָקוֹם שֶׁצָרִיךְ. עַד כָּאן בְּשָׁלֹש בְּרָכוֹת הָרִאשׁוֹנוֹת, דְּבֵקוּת וּבְרָכוֹת וּקְדֻשָּׁה יַחַד בַּאָבוֹת. מִכָּאן וּלְהָלְאָה בִּתְפִלַּת שְׁמוֹנֶה עֶשְׂרֵה, הוּא שְׁאֵלוֹת וּבַקָּשׁוֹת. וּתְחִלָּה צָרִיךְ הָאָדָם לְבַקֵּשׁ, לָדַעַת בְּדִבְרֵי אֲדוֹנוֹ. כְּדֵי לְהַרְאוֹת תְּשׁוּקָה אֵלָיו וְלֹא יִפָּרֵד מִמֶּנּוּ. מִשּׁוּם שֶׁהָאָדָם צָרִיךְ לְהִשְׁתַּתֵּף בִּקְדֻשָּׁה שֶׁל הַשֵּׁם הַקָּדוֹשׁ הָעֶלְיוֹן לְהִתְעַטֵּר בּוֹ, וְהַשֵּׁם שֶׁל בְּרָכוֹת וּקְדֻשּׁוֹת הוּא כוז''ו שֶׁהוּא סוֹד הַשֵּׁם הַקָּדוֹשׁ הַוָּיָ''ה, שֶׁהוּא קָדוֹשׁ בִּקְדֻשָּׁה, וְאֵלּוּ אוֹתִיּוֹת הַוָּיָה, הוֹצִיאוּ מֵהֶם, אֵלּוּ אוֹתִיּוֹת אֲחֵרוֹת כּוז''ו, כִּי הֵן אוֹתִיּוֹת הַשְּׁנִיוֹת לְהַוָּיָה, שֶׁאַחַר אוֹת י' דְּהַוָּיָה הוּא כ' דּכוז''ו, וְהַשְּׁנִיָּה לָאוֹת ה' דְּהַוָּיָה, הוּא ו' דּכוז''ו, וְהַשְּׁנִיָּה לָאוֹת ו' דְּהַוָּיָה, הוּא אוֹת ז' דּכוז''ו, וְהַשְּׁנִיָּה לְה' אַחֲרוֹנָה דְּהַוָּיָה, הוּא ו' אַחֲרוֹנָה דּכוז''ו. וְהַחִבּוּר שֶׁל אֵלּוּ הַשֵּׁמוֹת הַוָּיָה וכוז''ו הוּא כְּחִבּוּר דְּכָר בְּנוּקְבָא, שֶׁשֵּׁם הַוָּיָ''ה הַמֵּאִיר בְּז''א הוּא דְּכָר, וְהַשֵּׁם כוז''ו הַמֵּאִיר בָּהֵיכָלוֹת הוּא נוּקְבָא. וְאֵלּוּ שֵׁמוֹת הַקְּדוֹשִׁים הָעֶלְיוֹנִים הֵם סוֹד הַקְּדֻשָּׁה. אֵלּוּ אוֹתִיּוֹת הָאֲחֵרוֹת, כּוז''ו, נִקְרָאִים טַל, טַל הַשָּׁמַיִם, שׁה''ס הַחֶשְׁבּוֹן שֶׁל הָאוֹתִיּוֹת שֶׁלּוֹ, שֶׁהֵם בְּגִימַטְרִיָּא טַ''ל, מִשּׁוּם שֶׁכָּאן לְמַטָּה, בַּמַּלְכוּת, נִמְצָאִים כָּל הַדְּבָרִים בְּחֶשְׁבּוֹן, וְאֵין חֶשְׁבּוֹן אֶלָּא לַלְּבָנָה, וּמִשּׁוּם זֶה צְרִיכִים לְהִתְקַשֵּׁר בִּקְדֻשַּׁת אֲדוֹנוֹ וְלֹא יִפָּרֵד מִמֶּנּוּ, וּכְשֶׁהוּא מְבַקֵּשׁ, תְּחִלַּת הַבַּקָּשׁוֹת צָרִיךְ לִהְיוֹת לָדַעַת אֶת אֲדוֹנוֹ, לְהַרְאוֹת שֶׁתְּשׁוּקָתוֹ הוּא אֵלָיו. מִכָּאן וּלְהָלְאָה, יִפָּרֵד מְעָט מְעָט, וְיִשְׁאַל בַּקָּשׁוֹתָיו מַה שֶּׁצָרִיךְ לְבַקֵּשׁ. וְכָל שְׁאֵלוֹתָיו תִּהְיֶינָה, לְאַחַר שֶׁיְּסַדֵּר סֵדֶר זֶה שֶׁאָמַרְנוּ, כְּעֵין זֶה כָּל שְׁאֵלוֹתָיו תִּהְיֶינָה בְּתַחֲנוּנִים וּבַקָּשׁוֹת לִפְנֵי אֲדוֹנוֹ, וְלֹא יַרְחִיק עַצְמוֹ מִמֶּנּוּ. אַשְׁרֵי חֶלְקוֹ מִי שֶׁיּוֹדֵעַ לַסֵּדֶּר הַזֶּה לָלֶכֶת בְּדֶרֶךְ הַיָּשָׁר כָּרָאוּי. כְּמוֹ שֶׁנִּתְאַחֵד אֵשׁ בְּמַיִם וּמַיִם בְּאֵשׁ, דָּרוֹם בַּצָפוֹן וְצָפוֹן בַּדָּרוֹם, מִזְרָח בַּמַּעֲרָב וּמַעֲרָב בַּמִּזְרָח, אַף כָּךְ נִתְקַשֵּׁר הַכֹּל יַחַד וְהַיִּחוּד נִשְׁלָם זֶה בָּזֶה. וְכָל אֵלּוּ הַיּוֹדְעִים לְסַדֵּר תְּפִלָּתָם כָּרָאוּי, לִכְלוֹל אֵלּוּ הָהֵיכָלוֹת אֵלּוּ בְּאֵלּוּ וּלְקַשְּׁרָם זֶה בָּזֶה, אָדָם הַזֶּה נִקְשָׁר בָּהֶם, וּמְקָרֵב עַצְמוֹ לִכְלוֹל בָּהֶם, מְבַקֵּשׁ בַּקָּשָׁה וְנִתְּנָה לוֹ. אַשְׁרֵי חֶלְקוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא:
הלכה פסוקה
א. יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מִתְפַּלֵּל בִּבְרָכָה רְבִיעִית בַּלַּיְלָה וַתּוֹדִיעֵנוּ מִשְׁפְּטֵי צִדְקֶךָ וַתְּלֵמְּדֵנוּ לַעֲשׂוֹת חוּקֵי רְצוֹנֶךָ וַתִּתֶּן לָנוּ ה' אֱלֹהֵינוּ קְדוּשַׁת שַׁבָּת וּכְבוֹדּ מוֹעֵד וַחֲגִיגַת הָרֶגֶל בֵּין קְדוּשַׁת שַׁבָּת לִקְדוּשַׁת יוֹם טוֹב הִבְדַּלְתָּ וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶּׁת יְמֵי הַמַּעֲשֵׂה הִקְדַּשְׁתָּ וַתִּתֶּן לָנוּ ה' אֱלֹהֵינוּ מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן וְכוּ'. וּבְמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם טוֹב שֶׁל כָּל הַשָּׁנָה מַבְדִּיל בְּאַתָּה חוֹנֵן אַף עַל פִּי שֶׁהוּא מַבְדִיל עַל הַכּוֹס:
ב. בַּחֲנֻכָּה וּבְפוּרִים מוֹסִיפִין בְּהוֹדָאָה עַל הַנִּסִּים. שַׁבָּת שֶׁחָל לִהְיוֹת בַּחֲנֻכָּה מַזְכִּיר עַל הַנִּסִּים בְּמוּסָף כְּמוֹ שֶׁמַּזְכִּיר בִּשְׁאַר תְּפִלּוֹת:
On a Sabbath that is also an intermediate day of a festival, and likewise when the beginning of the month falls on a Sabbath, the evening, morning and afternoon services consist of the seven blessings, as on other Sabbaths—with the prayer, "O, our God and God of our fathers, let our remembrance arise and come, etc." added in the blessing referring to the restoration of the ancient service. In the additional service, the intermediate blessing begins and ends with a reference to the Sabbath while the middle portion refers to the special sacred character of the day. On new moons it concludes, "Who sanctifiest the sabbath, Israel and the beginning of the months," and on the intermediate days of the festivals, the conclusion is the same as on a festival that falls on the sabbath. When a festival falls on the first day of the week, the following paragraph is inserted, in the evening service, in the fourth blessing:
"Thou hast made known unto us the judgments of Thy righteousness, and hast taught us to perform the statutes of Thy will. Thou hast given us, O Lord our God, the holiness of the Sabbath and the glory of the appointed time, and the celebration of the festival. Thou hast made a distinction between the holiness of the Sabbath and that of the feast, and hast hallowed the great and holy seventh day. Thou hast given us, O Lord our God, appointed times for gladness and seasons for joy,…" At the close of the Sabbath or festivals throughout the year, the Habdalah (paragraph referring to the distinction between the profane and holy), is recited in the fourth blessing, "Thou favourest man with knowledge …", although the Habdalah is afterwards also said over the cup of wine.
During the Feast of Lights and on the Feast of Lots, the paragraph beginning, "For the miracles" is added in the blessing beginning, "We give thanks unto Thee." On the Sabbath during the Feast of Lights the paragraph, "For the miracles" is recited in the Additional Services as it is in the other services.
מוסר
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (במדבר כ''ז) כִּי דְבַר ה' בָּזָה וְגוֹ' הִכָּרֵת וְגוֹ' רִבִּי נְחֶמְיָה אוֹמֵר זֶה כָּל מִי שֶׁאֶפְשָׁר לוֹ לַעֲסוֹק בַּתּוֹרָה וְאֵינוֹ עוֹסֵק וְכוּ', וְאָמַר רַב כָּל הַפּוֹרֵשׁ מִדִּבְרֵי תוֹרָה נוֹפֵל בְּגֵיהִנָּם וּמַאֲכִילִין לוֹ גַחֲלֵי רְתָמִים שֶׁנֶּאֱמַר (איוב ל') הַקּוֹטְפִים מַלּוּחַ עֲלֵי שִׂיחַ וְגוֹ'. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הַמְפַנֶּה לִבּוֹ לְבַטָּלָה הֲרֵי זֶה מִתְחַיֵּיב בְּנַפְשׁוֹ שֶׁנֶּאֱמַר (דברים ד') רַק הִשָּׁמֶר לְךָ וְגוֹ' וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אֵין תְּחִלַּת דִּינוֹ שֶׁל אָדָם אֶלָּא עַל דִּבְרֵי תוֹרָה שֶׁנֶּאֱמַר (משלי י''ז) פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן. וּכְתִיב (יהושע א') וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה וְגוֹ' כִּי אָז תַּצְלִיחַ אֶת דְּרָכֶךָ וְאָז תַּשְׂכִּיל וְכָל רֶגַע וְשָׁעָה וְיוֹם שֶׁאָדָם בָּטֵל מִדִּבְרֵי תוֹרָה עָלָיו נֶאֱמַר (קהלת א') וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת: