תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
יד (טז) וְטָבַ֤ל הַכֹּהֵן֙ אֶת־אֶצְבָּע֣וֹ הַיְמָנִ֔ית מִן־הַשֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖וֹ הַשְּׂמָאלִ֑ית וְהִזָּ֨ה מִן־הַשֶּׁ֧מֶן בְּאֶצְבָּע֛וֹ שֶׁ֥בַע פְּעָמִ֖ים לִפְנֵ֥י יְהֹוָֽה׃
וְיִטְבּוֹל כַּהֲנָא יָת אֶצְבְּעֵיהּ דְיַמִּינָא מִן מִשְׁחָא דִּי עַל יְדֵיהּ דִּשְׂמָאלָא וְיַדִּי מִן מִשְׁחָא בְּאֶצְבְּעֵיהּ שְׁבַע זִמְנִין קֳדָם יְיָ:
(יז) וּמִיֶּ֨תֶר הַשֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗וֹ יִתֵּ֤ן הַכֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַ֖ל דַּ֥ם הָאָשָֽׁם׃
וּמִשְּׁאָר מִשְׁחָא דִּי עַל יְדֵיהּ יִתֵּן כַּהֲנָא עַל רוּם אוּדְנָא דְּמִדַּכֵּי דְּיַמִּינָא וְעַל אִלְיוֹן יְדֵיהּ דְּיַמִּינָא וְעַל אִלְיוֹן רַגְלֵיהּ דְּיַמִּינָא עַל דְּמָא דַאֲשָׁמָא:
(יח) וְהַנּוֹתָ֗ר בַּשֶּׁ֙מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַכֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַמִּטַּהֵ֑ר וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן לִפְנֵ֥י יְהֹוָֽה׃
וּדְאִשְׁתָּאַר בְּמִשְׁחָא דִּי עַל יְדָא דְכַהֲנָא יִתֵּן עַל רֵישָׁא דְּמִדַּכֵּי וִיכַפֵּר עֲלוֹהִי כַּהֲנָא קֳדָם יְיָ:
(יט) וְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הַ֣חַטָּ֔את וְכִפֶּ֕ר עַל־הַמִּטַּהֵ֖ר מִטֻּמְאָת֑וֹ וְאַחַ֖ר יִשְׁחַ֥ט אֶת־הָעֹלָֽה׃
וְיַעְבֵּד כַּהֲנָא יָת חַטָּאתָא וִיכַפֵּר עַל דְּמִדַּכֵּי מְסּוֹבְתֵיהּ וּבָתַר כֵּן יִכּוֹס יָת עֲלָתָא:
(כ) וְהֶעֱלָ֧ה הַכֹּהֵ֛ן אֶת־הָעֹלָ֥ה וְאֶת־הַמִּנְחָ֖ה הַמִּזְבֵּ֑חָה וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן וְטָהֵֽר׃ {ס}
וְיַסֵּק כַּהֲנָא יָת עֲלָתָא וְיָת מִנְחָתָא לְמַדְבְּחָא וִיכַפֵּר עֲלוֹהִי כַּהֲנָא וְיִדְכֵּי:
(כא) וְאִם־דַּ֣ל ה֗וּא וְאֵ֣ין יָדוֹ֮ מַשֶּׂ֒גֶת֒ וְ֠לָקַ֠ח כֶּ֣בֶשׂ אֶחָ֥ד אָשָׁ֛ם לִתְנוּפָ֖ה לְכַפֵּ֣ר עָלָ֑יו וְעִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד בָּל֥וּל בַּשֶּׁ֛מֶן לְמִנְחָ֖ה וְלֹ֥ג שָֽׁמֶן׃
וְאִם מִסְכֵּן הוּא וְלֵית יְדֵיהּ מַדְבְּקָא וְיִסַּב אִמַּר חַד אֲשָׁמָא לַאֲרָמָא לְכַפָּרָא עֲלוֹהִי וְעִסְרוֹנָא סֻלְתָּא חַד דְּפִיל בִּמְשַׁח לְמִנְחָא וְלֻגָּא דְמִשְׁחָא:
14 (16) and the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the Lord:
(17) and of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the guilt offering:
(18) and the remnant of the oil that is in the priest’s hand he shall pour upon the head of him that is to be cleansed: and the priest shall make atonement for him before the Lord.
(19) And the priest shall offer the sin offering, and make atonement for him that is to be cleansed from his uncleanness; and afterwards he shall kill the burnt offering:
(20) and the priest shall offer the burnt offering and the meal offering upon the altar: and the priest shall make atonement for him, and he shall be clean.
(21) And if he be poor, and his means do not suffice; then he shall take one lamb for a guilt offering to be waved, to make atonement for him, and one tenth measure of fine flour mingled with oil for a meal offering, and a log of oil;
נביאים
ז (יח) וַיְהִ֗י כְּדַבֵּר֙ אִ֣ישׁ הָאֱלֹהִ֔ים אֶל־הַמֶּ֖לֶךְ לֵאמֹ֑ר סָאתַ֨יִם שְׂעֹרִ֜ים בְּשֶׁ֗קֶל וּֽסְאָה־סֹ֙לֶת֙ בְּשֶׁ֔קֶל יִֽהְיֶה֙ כָּעֵ֣ת מָחָ֔ר בְּשַׁ֖עַר שֹׁמְרֽוֹן׃
וַהֲוָה כַּד מַלֵיל נְבִיָא דַייָ עִם מַלְכָּא לְמֵימָר סָאתָן סְעוֹרִין בְּסִלְעָא וּסְאָה סוּלְתָּא בְּסִלְעָא יִהֵי כְּעִדָנָא הָדֵין מְחַר בְתַרְעָא דְשֹׁמְרוֹן:
(יט) וַיַּ֨עַן הַשָּׁלִ֜ישׁ אֶת־אִ֣ישׁ הָאֱלֹהִים֮ וַיֹּאמַר֒ וְהִנֵּ֣ה יְהֹוָ֗ה עֹשֶׂ֤ה אֲרֻבּוֹת֙ בַּשָּׁמַ֔יִם הֲיִֽהְיֶ֖ה כַּדָּבָ֣ר הַזֶּ֑ה וַיֹּ֗אמֶר הִנְּךָ֤ רֹאֶה֙ בְּעֵינֶ֔יךָ וּמִשָּׁ֖ם לֹ֥א תֹאכֵֽל׃
וַאֲתֵיב גִבָּרָא יַת נְבִיָא דַייָ וַאֲמַר וְאִלוּ יְיָ פָּתַח כַּוִין וּמָחִית טוּבָא מִן שְׁמַיָא הַיְהֵי כְּפִתְגָמָא הָדֵין וַאֲמַר הָא אַתְּ חָזֵי בְּעֵינָךְ וּמִתַּמָן לָא תֵיכוּל:
(כ) וַֽיְהִי־ל֖וֹ כֵּ֑ן וַיִּרְמְס֨וּ אֹת֥וֹ הָעָ֛ם בַּשַּׁ֖עַר וַיָּמֹֽת׃ {ס}
וַהֲוָה לֵיהּ כֵּן וְדָשׁוּ יָתֵיהּ עַמָא בְּתַרְעָא וּמִית:
ח (א) וֶאֱלִישָׁ֡ע דִּבֶּ֣ר אֶל־הָאִשָּׁה֩ אֲשֶׁר־הֶחֱיָ֨ה אֶת־בְּנָ֜הּ לֵאמֹ֗ר ק֤וּמִי וּלְכִי֙ (אתי) [אַ֣תְּ] וּבֵיתֵ֔ךְ וְג֖וּרִי בַּאֲשֶׁ֣ר תָּג֑וּרִי כִּֽי־קָרָ֤א יְהֹוָה֙ לָרָעָ֔ב וְגַם־בָּ֥א אֶל־הָאָ֖רֶץ שֶׁ֥בַע שָׁנִֽים׃
וֶאֱלִישָׁע מַלֵיל עִם אִתְּתָא דְאַחְיֵי יַת בְּרָהּ לְמֵימָר קוּמִי וֶאֱזִילוּ אַתְּ וֶאֱנַשׁ בֵּיתֵיךְ וְדַיְרִי בַּאֲתַר דְכָשַׁר לְמֵידַר אֲרֵי זַמִין יְיָ כַּפְנָא וְאַף עָתִיד לְמֵיתֵי עַל אַרְעָא שְׁבַע שְׁנִין:
(ב) וַתָּ֙קׇם֙ הָאִשָּׁ֔ה וַתַּ֕עַשׂ כִּדְבַ֖ר אִ֣ישׁ הָאֱלֹהִ֑ים וַתֵּ֤לֶךְ הִיא֙ וּבֵיתָ֔הּ וַתָּ֥גׇר בְּאֶרֶץ־פְּלִשְׁתִּ֖ים שֶׁ֥בַע שָׁנִֽים׃
וְקָמַת אִתְּתָא וַעֲבָדַת כְּפִתְגָמָא דִנְבִיָא דַייָ וַאֲזָלַת הִיא וֶאֱנַשׁ בֵּיתָהּ וְאִתּוֹתָבַת בְּאַרְעָא פְלִשְׁתָּאֵי שְׁבַע שְׁנִין:
(ג) וַיְהִ֗י מִקְצֵה֙ שֶׁ֣בַע שָׁנִ֔ים וַתָּ֥שׇׁב הָאִשָּׁ֖ה מֵאֶ֣רֶץ פְּלִשְׁתִּ֑ים וַתֵּצֵא֙ לִצְעֹ֣ק אֶל־הַמֶּ֔לֶךְ אֶל־בֵּיתָ֖הּ וְאֶל־שָׂדָֽהּ׃
וַהֲוָה מִסוֹף שְׁבַע שְׁנִין וְתָבַת אִתְּתָא מֵאַרְעָא פְלִשְׁתָּאֵי וּנְפָקַת לְמִיקְבַּל קֳדָם מַלְכָּא עַל בֵּיתָהּ וְעַל חַקְלָהּ:
7 (18) And it came to pass when the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Shomeron,
(19) that that officer answered the man of God, and said, Now, behold, if the Lord should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thy eyes, but shalt not eat of it.
(20) And so it happened to him: for the people trampled upon him in the gate, and he died.
8 (1) Then Elisha spoke to the woman, whose son he had restored to life, saying, Arise, and go thou and thy household, and sojourn wherever thou canst sojourn: for the Lord has called for a famine; and it shall also come upon the land for seven years.
(2) And the woman arose, and did according to the saying of the man of God: and she went with her household, and sojourned in the land of the Pelishtim for seven years.
(3) And it came to pass at the end of seven years; that the woman returned out of the land of the Pelishtim: and she went out to cry to the king for her house and for her land.
כתובים
כה (ה) הָג֣וֹ רָ֭שָׁע לִפְנֵי־מֶ֑לֶךְ וְיִכּ֖וֹן בַּצֶּ֣דֶק כִּסְאֽוֹ׃
נִתְטְרִיד רַשִׁיעָא מִן קֳדָם מַלְכָּא וְיִתַּקַן בְּצִדְקְתָא כּוּרְסֵיהּ:
(ו) אַל־תִּתְהַדַּ֥ר לִפְנֵי־מֶ֑לֶךְ וּבִמְק֥וֹם גְּ֝דֹלִ֗ים אַֽל־תַּעֲמֹֽד׃
לָא תִשְׁתַּבְהַר קֳדָם מַלְכָּא וּבְדוּכְתָּא דְרַבְרְבֵי לָא תְקוּם:
(ז) כִּ֤י ט֥וֹב אֲמׇר־לְךָ֗ עֲֽלֵ֫ה־הֵ֥נָּה מֵ֭הַשְׁפִּ֣ילְךָ לִפְנֵ֣י נָדִ֑יב אֲשֶׁ֖ר רָא֣וּ עֵינֶֽיךָ׃
מְטוּל דְטָב דְנֵימַר לָךְ סוּק הָכָא מַן דְמַשְׁפִּילָךְ קֳדָם שַׁלִיטָא מַן דְחָזְיָן עַיְנָךְ:
(ח) אַל־תֵּצֵ֥א לָרִ֗ב מַ֫הֵ֥ר פֶּ֣ן מַה־תַּ֭עֲשֶׂה בְּאַחֲרִיתָ֑הּ בְּהַכְלִ֖ים אֹתְךָ֣ רֵעֶֽךָ׃
לָא תִפּוּק בְּדִינָא מְסַרְהֲבָאִית דְלָא תְדוּן בְּאַחֲרַיְתָהּ כַּד יַחֲמִיץ יָתָךְ חַבְרָךְ:
(ט) רִ֭יבְךָ רִ֣יב אֶת־רֵעֶ֑ךָ וְס֖וֹד אַחֵ֣ר אַל־תְּגָֽל׃
דִינָךְ דוּן עִם חַבְרָךְ (בְּאַחְרַיְתָא) וְרָזָא אוֹחֲרָנָא לָא תְגַלֵי:
(י) פֶּֽן־יְחַסֶּדְךָ֥ שֹׁמֵ֑עַ וְ֝דִבָּתְךָ֗ לֹ֣א תָשֽׁוּב׃
דְלָא נֶחְסְדָךְ מַן דְשָׁמֵעַ וְטִיבָךְ לָא הֲפִיךְ:
25 (5) Take away the wicked from before the king, and his throne shall be established in righteousness.
(6) Do not give thyself airs in the presence of the king, and stand not in the place of great men: for better it is that it be said to thee.
(7) Come up here; than that thou shouldst be put lower in the presence of the prince whom thy eyes have seen.
(8) Do not proceed hastily to litigation, lest thou know not what to do in the end of it, when thy neighbour has put thee to shame.
(9) Debate thy cause with thy neighbour: and do not reveal the secret of another:
(10) lest he who hears thee betray thee; and lest thy calumny be carried back.
משנה
א. יֵשׁ נוֹחֲלִין וּמַנְחִילִין, וְיֵשׁ נוֹחֲלִין וְלֹא מַנְחִילִין, מַנְחִילִין וְלֹא נוֹחֲלִין, לֹא נוֹחֲלִין וְלֹא מַנְחִילִין. וְאֵלּוּ נוֹחֲלִין וּמַנְחִילִין, הָאָב אֶת הַבָּנִים וְהַבָּנִים אֶת הָאָב וְהָאַחִין מִן הָאָב, נוֹחֲלִין וּמַנְחִילִין. הָאִישׁ אֶת אִמּוֹ וְהָאִישׁ אֶת אִשְׁתּוֹ, וּבְנֵי אֲחָיוֹת, נוֹחֲלִין וְלֹא מַנְחִילִין. הָאִשָּׁה אֶת בָּנֶיהָ וְהָאִשָּׁה אֶת בַּעְלָהּ וַאֲחֵי הָאֵם, מַנְחִילִין וְלֹא נוֹחֲלִין. וְהָאַחִים מִן הָאֵם, לֹא נוֹחֲלִין וְלֹא מַנְחִילִין:
ב. סֵדֶר נְחָלוֹת כָּךְ הוּא, (במדבר כז) אִישׁ כִּי יָמוּת וּבֵן אֵין לוֹ, וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ, בֵּן קוֹדֵם לַבַּת, וְכָל יוֹצְאֵי יְרֵכוֹ שֶׁל בֵּן קוֹדְמִין לַבַּת. בַּת קוֹדֶמֶת לָאַחִין. יוֹצְאֵי יְרֵכָהּ שֶׁל בַּת, קוֹדְמִין לָאַחִין. אַחִין קוֹדְמִין לַאֲחֵי הָאָב. יוֹצְאֵי יְרֵכָן שֶׁל אַחִין, קוֹדְמִין לַאֲחֵי הָאָב. זֶה הַכְּלָל, כָּל הַקּוֹדֵם בַּנַּחֲלָה, יוֹצְאֵי יְרֵכוֹ קוֹדְמִין. וְהָאָב קוֹדֵם לְכָל יוֹצְאֵי יְרֵכוֹ:
ג. בְּנוֹת צְלָפְחָד נָטְלוּ שְׁלֹשָׁה חֲלָקִים בַּנַּחֲלָה. חֵלֶק אֲבִיהֶן שֶׁהָיָה עִם יוֹצְאֵי מִצְרַיִם, וְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר. וְשֶׁהָיָה בְכוֹר נוֹטֵל שְׁנֵי חֲלָקִים:
ד. אֶחָד הַבֵּן וְאֶחָד הַבַּת בַּנַּחֲלָה, אֶלָּא שֶׁהַבֵּן נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְהַבָּנוֹת נִזּוֹנוֹת מִנִּכְסֵי הָאָב וְאֵינָן נִזּוֹנוֹת מִנִּכְסֵי הָאֵם:
ה. הָאוֹמֵר אִישׁ פְּלוֹנִי בְנִי בְּכוֹר לֹא יִטֹּל פִּי שְׁנַיִם, אִישׁ פְּלוֹנִי בְנִי לֹא יִירַשׁ עִם אֶחָיו, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. הַמְחַלֵּק נְכָסָיו לְבָנָיו עַל פִּיו, רִבָּה לְאֶחָד וּמִעֵט לְאֶחָד וְהִשְׁוָה לָהֶן אֶת הַבְּכוֹר, דְּבָרָיו קַיָּמִין. וְאִם אָמַר מִשּׁוּם יְרֻשָּׁה, לֹא אָמַר כְּלוּם. כָּתַב בֵּין בַּתְּחִלָּה בֵּין בָּאֶמְצַע בֵּין בַּסּוֹף מִשּׁוּם מַתָּנָה, דְּבָרָיו קַיָּמִין. הָאוֹמֵר אִישׁ פְּלוֹנִי יִירָשֵׁנִי בִּמְקוֹם שֶׁיֵשׁ בַּת, בִּתִּי תִירָשֵׁנִי בִּמְקוֹם שֶׁיֶּשׁ בֵּן, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אִם אָמַר עַל מִי שֶׁהוּא רָאוּי לְיָרְשׁוֹ, דְּבָרָיו קַיָּמִין. וְעַל מִי שֶׁאֵין רָאוּי לְיָרְשׁוֹ, אֵין דְּבָרָיו קַיָּמִין. הַכּוֹתֵב אֶת נְכָסָיו לַאֲחֵרִים וְהִנִּיחַ אֶת בָּנָיו, מַה שֶּׁעָשָׂה עָשׂוּי, אֲבָל אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם לֹא הָיוּ בָנָיו נוֹהֲגִין כַּשּׁוּרָה, זָכוּר לְטוֹב:
ו. הָאוֹמֵר זֶה בְּנִי, נֶאֱמָן. זֶה אָחִי, אֵינוֹ נֶאֱמָן וְנוֹטֵל עִמּוֹ בְּחֶלְקוֹ. מֵת, יַחְזְרוּ נְכָסִים לִמְקוֹמָן. נָפְלוּ לוֹ נְכָסִים מִמָּקוֹם אַחֵר, יִירְשׁוּ אֶחָיו עִמּוֹ. מִי שֶׁמֵּת וְנִמְצֵאת דְּיָתֵיקֵי קְשׁוּרָה עַל יְרֵכוֹ, הֲרֵי זוֹ אֵינָהּ כְּלוּם. זִכָּה בָהּ לְאַחֵר, בֵּין מִן הַיּוֹרְשִׁין בֵּין שֶׁאֵינוֹ מִן הַיּוֹרְשִׁין, דְּבָרָיו קַיָּמִין:
ז. הַכּוֹתֵב נְכָסָיו לְבָנָיו, צָרִיךְ שֶׁיִּכְתֹּב מֵהַיּוֹם וּלְאַחַר מִיתָה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ צָרִיךְ. הַכּוֹתֵב נְכָסָיו לִבְנוֹ לְאַחַר מוֹתוֹ, הָאָב אֵינוֹ יָכוֹל לִמְכֹּר, מִפְּנֵי שֶׁהֵן כְּתוּבִין לַבֵּן, וְהַבֵּן אֵינוֹ יָכוֹל לִמְכֹּר, מִפְּנֵי שֶׁהֵן בִּרְשׁוּת הָאָב. מָכַר הָאָב, מְכוּרִין עַד שֶׁיָּמוּת. מָכַר הַבֵּן, אֵין לַלּוֹקֵחַ בָּהֶן כְּלוּם עַד שֶׁיָּמוּת הָאָב. הָאָב תּוֹלֵשׁ וּמַאֲכִיל לְכָל מִי שֶׁיִּרְצֶה. וּמַה שֶּׁהִנִּיחַ תָּלוּשׁ, הֲרֵי הוּא שֶׁל יוֹרְשִׁין. הִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים, אֵין הַגְּדוֹלִים מִתְפַּרְנְסִים עַל הַקְּטַנִּים וְלֹא הַקְּטַנִּים נִזּוֹנִין עַל הַגְּדוֹלִים, אֶלָּא חוֹלְקִין בְּשָׁוֶה. נָשְׂאוּ הַגְּדוֹלִים, יִשְׂאוּ הַקְּטַנִּים. וְאִם אָמְרוּ קְטַנִּים הֲרֵי אָנוּ נוֹשְׂאִים כְּדֶרֶךְ שֶׁנְּשָׂאתֶם אַתֶּם, אֵין שׁוֹמְעִין לָהֶם, אֶלָּא מַה שֶּׁנָּתַן לָהֶם אֲבִיהֶם נָתָן:
ח. הִנִּיחַ בָּנוֹת גְּדוֹלוֹת וּקְטַנּוֹת, אֵין הַגְּדוֹלוֹת מִתְפַּרְנְסוֹת עַל הַקְּטַנּוֹת וְלֹא הַקְּטַנּוֹת נִזּוֹנוֹת עַל הַגְּדוֹלוֹת, אֶלָּא חוֹלְקוֹת בְּשָׁוֶה. נָשְׂאוּ גְדוֹלוֹת, יִשְׂאוּ קְטַנּוֹת. וְאִם אָמְרוּ קְטַנּוֹת, הֲרֵי אָנוּ נוֹשְׂאוֹת כְּדֶרֶךְ שֶׁנְּשָׂאתֶם אַתֶּם, אֵין שׁוֹמְעִין לָהֶן. זֶה חֹמֶר בַּבָּנוֹת מִבַּבָּנִים, שֶׁהַבָּנוֹת נִזּוֹנוֹת עַל הַבָּנִים וְאֵין נִזּוֹנוֹת עַל הַבָּנוֹת:
1. There are family members who both inherit from and bequeath to each other upon their respective deaths; and there are those who inherit from certain relatives but do not bequeath to them; and there are those who bequeath to certain relatives but do not inherit from them; and there are those who, despite being relatives, do not inherit from nor bequeath to one another. The mishna lists those referred to above. And these both inherit and bequeath: A father with regard to his sons, and sons with regard to their father, and paternal brothers; all inherit from one another and bequeath to each other. A man with regard to his mother, and a man with regard to his wife, and sons of sisters, i.e., nephews born to the sisters of the deceased, all inherit from their respective relatives but do not bequeath to them. A woman with regard to her sons, and a woman with regard to her husband, and maternal uncles, all bequeath to their respective relatives but do not inherit from them. And maternal brothers, despite being blood relatives, do not inherit from each other nor do they bequeath to one another, as they are not considered relatives for the purpose of inheritance.
2. The order of precedence with regard to inheritances is this: The verse states: “If a man dies, and has no son, then you shall pass his inheritance to his daughter” (Numbers 27:8). This teaches that a son precedes a daughter. Additionally, all descendants of a son precede a daughter. A daughter precedes the brothers of the deceased. Additionally, the descendants of a daughter precede the brothers of the deceased. Brothers of the deceased precede the uncles of the deceased. Additionally, the descendants of the brothers precede the uncles. This is the principle: Concerning anyone who precedes another with regard to inheritance, his descendants precede the other as well, and a father who inherits precedes all of his descendants.
3. Zelophehad’s daughters took three portions of land in the inheritance of Eretz Yisrael: Their father’s portion that he received because he was among those who left Egypt; and his portion that he received with his brothers in the property of Hepher, their father; and an additional portion that he received from Hepher because he was a firstborn, and a firstborn takes two portions of inheritance from his father.
4. Both the son and the daughter of the deceased are included in the halakhot of inheritance. But the difference is that the firstborn son takes a double portion of the property of the father, and he does not take a double portion of the property of the mother. And another difference is that the daughters are sustained from the property of the father after he dies, as it is a mandatory condition of their mother’s marriage contract that they are to be sustained even before the estate is disbursed to the children, but the daughters are not sustained from the property of the mother, which is all inherited by the sons.
5. In a case of one who says: So-and-so, my firstborn son, will not take a double portion of my estate; or one who says: So-and-so, my son, will not inherit my estate among his brothers, he has said nothing, as he has stipulated counter to that which is written in the Torah. With regard to one on his deathbed who apportions his property orally, granting it to his sons as a gift, and he increased the portion given to one of his sons and reduced the portion given to one son, or equated the portion of the firstborn to the portions of the other sons, his statement stands. But if he said that they will receive the property not as a gift but as inheritance, he has said nothing. If he wrote in his will, whether at the beginning, or in the middle, or at the end, that he is granting them the property as a gift, his statement stands. In a case of one who says: So-and-so will inherit from me, in a case where there is a daughter, or: My daughter will inherit from me, in a case where there is a son, he has said nothing, as he has stipulated counter to that which is written in the Torah concerning the order of inheritance. Rabbi Yoḥanan ben Beroka says: If he said this about one fit to inherit from him, his statement stands, but if it was about one for whom it was not fit to inherit from him, his statement does not stand. With regard to one who wrote a document granting his property to others as a gift and left his sons with nothing, what he did is done, i.e., it takes effect; but the Sages are displeased with him. Rabban Shimon ben Gamliel says: If he did so because his sons were not acting properly, he is remembered positively.
6. One who says: This is my son, is deemed credible. One who says: This is my brother, is not deemed credible with regard to his other brothers’ obligation to share the inheritance with the subject of his statement. When one claims that this man is his brother, this claim is accepted with regard to the speaker’s own portion, and the man in question takes a share of their father’s inheritance with him, i.e., from his portion. If the man in question dies, the property he received from the father’s inheritance shall return to its place, i.e., to the possession of the brother who testified on his behalf, from whose portion he received a share. If property came into the man in question’s possession from somewhere else, other than from the father, and the man in question died, all of the brothers of the one who testified shall inherit with the one who testified, as according to his claim they too are the heirs of the deceased. With regard to one who died, and a will written by a person on his deathbed [dayetikei] is found bound to his thigh, which clearly indicates that it was written by him and was not forged, this is nothing. The will is not valid, as he did not give it to anyone, and he may have reconsidered. If he transferred ownership of the will to the designated recipient through another person, whether one of the heirs or whether not one of the heirs, his statement stands.
7. A healthy person who writes a document granting his property to his sons in his lifetime, but wishes to continue to derive benefit from it until his death, must write: I give the property from today and after my death. This is the statement of Rabbi Yehuda. Rabbi Yosei says: He need not write: From today and after my death; it is sufficient for him to write that the transfer will take effect after he dies. If one writes a document granting his property to his son from today and after his death, the father cannot sell the property because it is written as granted to the son, and the son cannot sell it because it is still in the possession of the father with regard to using the property and consuming its produce. If the father sold the property, it is sold to the purchaser inasmuch as he may use it and consume its produce until the father dies, at which point it belongs to the son. If the son sold it during his father’s lifetime, the purchaser has no right to use it until the father dies. In continuation of the case discussed in the previous mishna of a father who wrote a document granting his property to his son but reserved the rights to the produce during his lifetime, the mishna states that the father may detach produce from the land and feed the produce to whomever he wishes, and what he left detached at the time of his death belongs to all the father’s heirs, not only to this son. If a person died and left adult and minor sons, the adults are not provided for by using funds of the minors, and the minors are not sustained, i.e., they do not receive food, by using funds of the adults. Rather, they receive a share of the inheritance equally, and each son sees to his needs from his own share. If the adults married, the minors marry, as the Gemara will explain. But if the minors say: We are marrying in the same manner that you adults married during our father’s lifetime, the court does not listen to them. Rather, whatever their father gave the adults in his lifetime he gave them, and the minors do not have the right to receive more than their share of the inheritance.
8. Similarly, if the father left adult and minor daughters but no sons, in which case his daughters inherit the estate, the adults are not provided for by using funds of the minors, and the minors are not sustained by using funds of the adults. Rather, they receive a share of the inheritance equally, and each daughter sees to her needs from her share. If the adult daughters married, the minor daughters marry, as the Gemara will explain. But if the minors say: We are marrying in the same manner that you adults married during our father’s lifetime, the court does not listen to them. This following halakha is a stringency with regard to daughters’ inheritance vis-à-vis sons’ inheritance: The halakha is that the daughters are sustained by using funds of the sons, as stipulated in their mother’s marriage contract, but they are not sustained by using funds of the other daughters.
גמרא
תָּנוּ רַבָּנָן בֵּן אֵין לִי אֶלָּא בֵן. בֵּן הַבֵּן אוֹ בַת הַבֵּן אוֹ בֵּן בַּת הַבֵּן מְנַיִן תַּלְמוּד לוֹמַר אֵין לוֹ עַיֵּין עָלָיו. בַּת אֵין לִי אֶלָּא בַת. בַּת הַבַּת וּבֵן הַבַּת וּבַת הַבֵּן הַבַּת מְנַיִן תַּלְמוּד לוֹמַר אֵין לוֹ עַיֵּין עָלָיו. הָא כֵּיצַד נַחְלָה מְמַשְׁמֶשֶׁת וְהוֹלֶכֶת עַד רְאוּבֵן וְלֵימָא עַד יַעֲקֹב אָמַר אַבַּיֵּי גְּמִירִי דְלָא כָלָה שִׁבְטָא. אָמַר רַב הוּנָא אָמַר רַב כָּל הָאוֹמֵר תִּירַשׁ בַּת עִם בַּת הַבֵּן אֲפִילוּ נָשִׂיא שֶׁבְּיִשְׂרָאֵל אֵין שׁוֹמְעִין לוֹ שֶׁאֵינָן אֶלָּא מַעֲשֵׂה צָדוֹקִין. דְּתַנְיָא בְּעֶשְׂרִים וְאַרְבָּעָה בְטֵבֵת תַּבְנָא לְדִינָנָא שֶׁהָיוּ צְדוּקִין אוֹמְרִים תִּירַשׁ הַבַּת עִם בַּת הַבֵּן. נִטְפַל לָהֶן רַבָּן יוֹחָנָן בֶּן זַכַּאי אָמַר לָהֶן שׁוֹטִים מְנַיִן זֶה לָכֶם וְלֹא הָיָה אָדָם שֶׁהֶחֱזִירוֹ דָּבָר חוּץ מִזָּקֵן אֶחָד שֶׁהָיָה מְפַטְפֵּט כְּנֶגְדּוֹ וְאוֹמֵר וּמַה בַּת בְּנוֹ הַבָּאָה מִכֹּחַ בְּנוֹ תִּירָשֶׁנּוּ בִּתּוֹ הַבָּאָה מִכֹּחוֹ לֹא כָּל שֶׁכֵּן קָרָא עָלָיו אֶת הַמִּקְרָא הַזֶּה (בראשית לו) אֵלֶּה בְנֵי שֵׂעִיר הַחוֹרִי יוֹשְׁבֵי הָאָרֶץ לוֹטָן וְשׁוֹבָל וְצִבְעוֹן וַעֲנָה וּכְתִיב (שם) אֵלֶּה בְנֵי צִבְעוֹן וְאַיָּה וַעֲנָה אֶלָּא מְלַמֵּד שֶׁבָּא צִבְעוֹן עַל אִמּוֹ וְהוֹלִיד עֲנָה וְדִילְמָא תְרֵי עֲנָה הֲווּ אָמַר רַבָּה אֲמִינָא מִילְתָא דְלָא אֲמָרָהּ שָׁבוּר מַלְכָּא וּמַנּוּ שְׁמוּאֵל. וְאִיכָּא דַאֲמָרֵי אָמַר רַב פַּפָּא אֲמִינָא מִלְתָא דְלָא אֲמָרָהּ שָׁבוּר מַלְכָּא וּמַנּוּ רַבָּה אָמַר קְרָא הוּא עֲנָה הוּא עֲנָה דִּמֵעִיקָרָא. אָמַר לֵיהּ רִבִּי בְּכַךְ אַתָּה פּוֹטְרַנִי אָמַר לוֹ שׁוֹטֶה וְלֹא תְהֵא תוֹרָה שְׁלֵימָה שֶׁלָּנוּ כְּשִׂיחָה בְטֵלָה שֶׁלָּכֶם מַה לְבַת בְּנוֹ שֶׁכֵּן יָפֶה כֹּחָהּ בִּמְקוֹם הָאַחִין תֹּאמַר בְּבִתּוֹ שֶׁהוֹרַע כֹּחָהּ בִּמְקוֹם אַחִין וְנִצְחוּם וְאוֹתוֹ הַיּוֹם עֲשָׂאוּהוּ יוֹם טוֹב:
GEMARA: The Sages taught: The verse states: “If a man dies, and has no son, then you shall pass his inheritance to his daughter” (Numbers 27:8). I have derived only that a son precedes others with regard to the inheritance of the deceased; from where do I derive that a son of a son, or a daughter of a son, or a son of a daughter of a son also precedes the deceased’s other relatives? The verse states: “If a man dies, and he has no [ein lo] son.” The word ein is written aleph, yod, nun. Therefore, the Sages read it as if it states: Investigate with regard to him [ayyein alav], to search for descendants of his son, and give the inheritance to them if they are found.
The next verse states: “And if he has no daughter, then you shall give his inheritance to his brothers” (Numbers 27:9). I have derived only that a daughter precedes others, except a son and his descendants, with regard to the inheritance of the deceased, from where then do I derive that a daughter’s daughter, or a son of a daughter, or a daughter of a son of a daughter also precede the deceased’s other relatives? The verse states: “And if he has no [ein lo] daughter.” The word ein is written aleph, yod, nun. Therefore, the Sages read it as if it states: Investigate with regard to him [ayyein alav], to search for descendants of his daughter, and give the inheritance to them if they are found.
The Gemara asks: How so, i.e., how is the investigation performed when he has no offspring at all? The Gemara answers: The family lineage that determines the inheritance is successively examined up to Reuben, son of Jacob, i.e., the heirs are determined by investigating the family genealogy, and that investigation can extend all the way to Reuben, son of our forefather Jacob. The Gemara asks: And let it say: Until Jacob himself, rather than until Reuben, since if none of Reuven’s descendants survive, one would have to examine Jacob’s descendants. Abaye said in reply: It is learned as a tradition that a tribe will not be eliminated entirely, and some descendants will always remain.
§ Rav Huna says that Rav says: With regard to anyone who says that a daughter of the deceased should inherit the estate of her father along with the daughter of the son of the deceased, even if he is a prince of the Jewish people, one should not listen to him, as this is nothing other than an act of the Sadducees, and runs counter to the ruling of the mishna that the descendants of a son inherit before a daughter. As it is taught in a baraita in Megillat Ta’anit, which describes various minor holidays on which it is forbidden to fast or eulogize: On the twenty-fourth of Tevet, we returned to our law, i.e., the halakha was reestablished in accordance with the opinion of the Sages after having been dictated by the Sadducees. As the Sadducees would say: A daughter should inherit the estate of her father along with the daughter of the son of the deceased.
The baraita continues: Rabban Yoḥanan ben Zakkai joined them to discuss their ruling, and said to them: Imbeciles, from where do you derive this ruling? And there was no person that answered him anything, except for one old man who was chattering at him and saying that it is an a fortiori inference: And just as a daughter of the deceased’s son, who comes to claim her inheritance from her grandfather by virtue of his son, inherits her grandfather’s property, so too, with regard to the deceased’s own daughter, who comes to inherit by virtue of the deceased, all the more so is it not clear that she should inherit his property?
Rabban Yoḥanan ben Zakkai recited this verse about him: “These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shobal and Zibeon and Anah” (Genesis 36:20), and it is written: “And these are the children of Zibeon: Aiah and Anah” (Genesis 36:24). The first verse portrays Zibeon and Anah as brothers, while the second states that they are father and son. Rather, this teaches that Zibeon engaged in sexual intercourse with his mother and begot Anah, so that he was both Anah’s father and his brother. From the fact that the first verse equates Zibeon and Anah by referring to both of them as Seir’s sons despite Anah being a grandson of Seir, it is clear that grandchildren are equal to children, contrary to the Sadducees’ assertion.
The Gemara interrupts the recounting of the baraita and questions Rabban Yoḥanan ben Zakkai’s inference: But perhaps there were two people named Anah, so that one Anah was Zibeon’s son, and the other his brother? Rabba said: I will state a matter that even King Shapur did not state. And who is this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be a moniker for someone else. He is Shmuel, whose legal rulings were accepted by the public like the edicts of a king by his subjects. Some state a different version, that it was Rav Pappa who said: I will state a matter that even King Shapur did not state. And who is this King Shapur? He is Rabba. The verse goes on to state: “This is Anah” (Genesis 36:24), indicating that he is the same Anah mentioned initially, earlier in the verse. Accordingly, there was only one Anah, who was both Zibeon’s brother and Zibeon’s son.
The baraita continues: The Sadducee said to Rabban Yoḥanan ben Zakkai: My teacher, you dismiss me with this retort? I agree that the son of a son precedes a daughter, as the verse you quoted suggests; I am asserting that a daughter inherits together with the daughter of a son, and the verse you quoted has no bearing on that claim. Rabban Yoḥanan ben Zakkai said to him: Imbecile,
but will our perfect Torah not be as worthy as your frivolous speech, as your inference is fallacious: What is notable about the inheritance of a daughter of the deceased’s son? It is notable in that her right is enhanced in that she inherits from her paternal grandfather together with the brothers of her father. Would you say that the same applies with regard to the deceased’s daughter, whose right to inherit is diminished in that she does not inherit from her father together with her brothers? The Sadducee’s a fortiori inference is thereby disproved. The Gemara concludes: And since the Sadducees had no counterargument, the Sages were victorious over them, and they established that day, the twenty-fourth of Tevet, as a minor festival to celebrate the establishment of the halakha in accordance with the opinion of the Sages.
זוהר
זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע. רִבִּי יִצְחָק פָּתַח (קהלת א') וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ וְגוֹמֵר הָאי קְרָא אִתְּמַר וְאוֹקִימְנָא לֵיהּ בְּנִשְׁמָתָא דְבַר נַשׁ בְּשַׁעְתָּא דְהִיא קַיְימָא עִמֵּיהּ דְּבַר נַשׁ בְּהָאי עָלְמָא כְּדֵין וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. בְּזִמְנָא דְנָפִיק בַּר נַשׁ מֵהָאי עָלְמָא וְאִשְׁתְּכַח בִּתְשׁוּבָה כְּדֵין אֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם. אִי זַכָּאָה אִיהוּ כְמָה דְאַתְּ אָמֵר וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן הַקֳּדָשִׁים. תָּא חֲזֵי כָּל חוֹבֵי עָלְמָא קֻדְשָׁא בְרִיךְ הוּא מְכַפֵּר עֲלַיְיהוּ בִּתְשׁוּבָה בַּר מֵהַהוּא לִישָׁנָא בִישָׁא דְאַפִּיק שׁוּם בִּישׁ עַל חַבְרֵיהּ וְהָא אוּקְמוּהָ דִּכְתִיב זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע זֹאת הִיא תּוֹרָתוֹ שֶׁל מוֹצִיא שֵׁם רָע. רִבִּי חִיָּיא אָמַר כָּל מָאן דְּאַפִּיק לִישָׁנָא בִישָׁא אִסְתַּאֲבָן לֵיהּ כָּל שַׁיְיפוֹי וְיִתְחֲזֵי לְסַגְּרָא בְּגִין דְּהַהִיא מִלָּה בִישָׁא סַלְקָּא וְאַתְעַר רוּחַ מְסָאֲבָא עֲלוֹי וְאִסְתְּאַב. אָתֵי לְאִסְתַּאֲבָא מְסָאֲבִין לֵיהּ בְּמִלָּה דִלְתַתָּא אַתְעַר מִלָּה אַחֲרָא לְעֵילָא פָּתַח וְאָמַר (ישעיה א') אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה וְגוֹמֵר. מָאן דַּהֲוַות מְהֵימְנָא לְבַעְלָהּ אֲהַדְרַת לְזוֹנָה מְלֵאֲתִי מִשְׁפָּט מִשְׁפָּט וַדָּאי דָּא קֻדְשָׁא בְרִיךְ הוּא צֶדֶק דָא כְנֶסֶת יִשְׂרָאֵל. וּבְגִין דְּאַתְעָרַת מִלָּה אַחֲרָא אִסְתְּלַק מִינָהּ קֻדְשָׁא בְרִיךְ הוּא וְשַׁרְיָיא בָה רוּחָא דְקַטּוּלֵי הַדָא הוּא דִכְתִיב וְעַתָּה מְרַצְחִים. וּמָה יְרוּשְׁלֵם קַרְתָּא קַדִּישָׁא כָךְ שְׁאַר בְּנֵי נְשָׁא עַל אַחַת כַּמָּה וְכַמָּה. הֲדָא הוּא דִכְתִיב זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע:
זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע. רִבִּי יִצְחָק פָּתַח: וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ וְגוֹ'. מִקְרָא זֶה לָמַדְּנוּ, וְהֶעֱמַדְנוּ אוֹתוֹ בְּנִשְׁמַת הָאָדָם, שֶׁבְּשָׁעָה שֶׁנִּמְצֵאת עִם הָאָדָם בָּעוֹלָם הַזֶּה, אָז, וְזָרַח הַשֶּׁמֶשׁ. וּבָא הַשֶּׁמֶשׁ, הוּא בִּזְמָן שֶׁאָדָם יוֹצֵא מֵעוֹלָם הַזֶּה. וְאִם נִמְצָא בִּתְשׁוּבָה, אָז, אֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם, אִם צַדִּיק הוּא, כְּמוֹ שֶׁנֶּאֱמַר, וּבָא הַשֶּׁמֶשׁ וְטָהֵר, דְּהַיְנוּ בְּעֵת שֶׁבָּא הַשֶּׁמֶשׁ וְנִפְטָר מִן הָעוֹלָם, הוּא טָהוֹר, וְאַחַר יֹאכַל מִן הַקָּדָשִׁים. בֹּא וּרְאֵה, כָּל עֲוֹנוֹת הָעוֹלָם, הַקָּבָּ''ה מְכַפֵּר עֲלֵיהֶם עַל יְדֵי תְּשׁוּבָה, חוּץ מִלָּשׁוֹן הָרָע, שֶׁהוֹצִיא שֵׁם רָע עַל חֲבֵרוֹ. וְהַרֵי הֶעֱמִידוּהוּ, שֶׁכָּתוּב, זֹאת תִּהְיֶה תּוֹרַת הַמְצוֹרָע, הַיְנוּ זֹאת הִיא תּוֹרָתוֹ שֶׁל מוֹצִיא שֵׁם רָע. כִּי מְצוֹרָע הוּא אוֹתִיּוֹת מוֹצִיא שֵׁם רָע. רַבִּי חִיָּא אָמַר, כָּל מִי שֶׁמּוֹצִיא שֵׁם רָע, נִטְמָאִים כָּל אֵבָרָיו, וְרָאוּי לְהִסָגֵר, מִשּׁוּם שֶׁאוֹתוֹ דִּבּוּר רָע עוֹלֶה וּמְעוֹרֵר עָלָיו אֶת רוּחַ הַטּוּמְאָה וְהוּא נִטְמָא. הַבָּא לִטָמֵא מְטַמְאִים אוֹתוֹ, בְּדָבָר שֶׁלְמַטָה נִתְעוֹרֵר דָּבָר אַחֵר. פָּתַח וְאָמַר: אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה וְגוֹ'. הַיְנוּ, אֵיךְ, מִי שֶׁהָיְתָה נֶאֱמֶנֶת לְבַעְלָה, חָזְרָה וְנַעֲשֵׂית זוֹנָה. מְלֵאֲתִי מִשְׁפָט, מִשְׁפָט, הוּא וַדָאי הַקָּבָּ''ה, צֶדֶק, זוֹ הִיא כְּנֶסֶת יִשְׂרָאֵל, וּמִשּׁוּם שֶׁנִּתְעוֹרֵר דָּבָר אַחֵר, שֶׁהַסִּ''א נִתְעוֹרֵר בְּחֶטְאָם שֶׁל יִשְׂרָאֵל, נִסְתַּלֵק הַקָּבָּ''ה שֶׁנִּקְרָא מִשְׁפָּט, מִמֶּנָה, וְשׁוֹרֶה בָּה רוּחַ שֶׁל מְרַצְחִים. וּמַה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ כָּךְ, שְׁאָר בְּנֵי אָדָם עַל אַחַת כַּמָּה וְכַמָּה. זֶ''שֶׁ, זֹאת תִּהְיֶה תּוֹרַת הַמְצוֹרָע.
הלכה פסוקה
א. מְנַיִן שֶׁשּׁוֹחֲטִין קָדָשִׁים קַלִּים בְּכָל הָעֲזָרָה אֲפִילוּ אֲחוֹרֵי הַהֵיכָל שֶׁהֲרֵי נֶאֱמַר בִּשְׁלָמִים (ויקרא ג) וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד לְהַכְשִׁיר כָּל הָרוּחוֹת. שֶׁהֲרֵי לֹא יִיחֵד לָהֶם רוּחַ. וְהוּא הַדִּין לִשְׁאַר הַקָּדָשִׁים קַלִּים. וְאִם שְׁחָטָם בְּהֵיכַל כְּשֵׁרִים. אֲבָל אִם שְׁחָטָן בְּגַגּוֹ שֶׁל הֵיכַל פְּסוּלִין שֶׁאֵין הַגַּגּוֹת רְאוּיוֹת לִשְׁחִיטָה כְּלַל אֶלָּא בְקַרְקַע הָעֲזָרָה:
ב. שְׁלָמִים שֶׁשְּׁחָטָן קוֹדֶם שֶׁנִּפְתְּחוּ דַלְתוֹת הַהֵיכָל פְּסוּלִין שֶׁנֶּאֱמַר (שם) פֶּתַח אֹהֶל מוֹעֵד בִּזְמַן שֶׁפָּתוּחַ. אֲפִילוּ הָיוּ דַלְתוֹתָיו מוּגָפוֹת הֲרֵי זֶה כְּנָעוּל אֲבָל הַפָּרוֹכֶת שֶׁעָלָיו אֵינָהּ פּוֹסֶלֶת:
ג. הָעוֹלָה וְהָאָשָׁם וְהַשְּׁלָמִים בֵּין שֶׁל יָחִיד בֵּין שֶׁל צִבּוּר זְרִיקַת דַּם שְׁלָשְׁתָּן עַל גַּבֵּי הַמִּזְבֵּחַ שָׁוֶה לְעוֹלָם. וְכֵיצַד הוּא עוֹשֶׂה. כְּשֶׁלּוֹקֵחַ הַכֹּהֵן הַדָּם בַּמִּזְרָק. זוֹרֵק מִמֶּנּוּ בַּמִּזְרָק שְׁתֵּי זְרִיקוֹת עַל שְׁתֵּי זָוִיּוֹת הַמִּזְבֵּחַ בַּאֲלַכְסוֹן מֵחֲצִי הַמִּזְבֵּחַ וּלְמַטָּה עַל קֶרֶן מִזְרָחִית צְפוֹנִית וְעַל קֶרֶן מַעֲרָבִית דְּרוֹמִית. וּמִתְכַּוֵּין כְּשֶׁיִּזְרוֹק הַדָּם עַל הַקֶּרֶן שֶׁיִּהְיֶה הַדָּם מַקִּיף עַל הַזָּוִיּוֹת כְּמִין גַּם כְּדֵי שֶׁיִּמָּצֵא הַדָּם שֶׁל שְׁתֵּי מַתָּנוֹת עַל אַרְבַּע כּוֹתְלֵי הַמִּזְבֵּחַ לְפִי שֶׁנֶּאֱמַר בְּעוֹלָה וּבִשְׁלָמִים סָבִיב וְהוּא הַדִּין לְאָשָׁם. וְשְׁיָרֵי הַדָּם נִשְׁפָּכִין עַל יְסוֹד הַדְּרוֹמִי:
מוסר
אַף עַל פִּי שֶׁאֵין לְבַעַל הַתְּשׁוּבָה לְגַלּוֹת עֲוֹנוֹתָיו לִבְנֵי אָדָם כְּמוֹ שֶׁיֵּשׁ לְהָבִין מִמַּה שֶׁאָמַר (משלי כח) וּבְקוּם רְשָׁעִים יְחֻפַּשׂ אָדָם. אֲבָל חַיָּיב לְהִתְוַדּוֹת עֲלֵיהֶם כְּעִנְיַן שֶׁנֶּאֱמַר (תהלים לב) חַטָּאתִי אוֹדִיעֲךָ וַעֲוֹנִי לֹא כִסִּיתִי וְנֶאֱמַר (ירמיה ב) הִנְנִי נִשְׁפָּט אוֹתָךְ עַל אָמְרֵךְ לֹא חָטָאתִי. וְחַכְמֵי יִשְׂרָאֵל זִכְרוֹנָם לִבְרָכָה פִּירְשׁוּ פְּעָמִים שֶׁהַמְּכַסֶּה פְשָׁעָיו לֹא יַצְלִיחַ כְּמוֹ בַּעֲבֵירוֹת שֶׁבֵּין אָדָם לַחֲבֵירוֹ כִּי אֵין לוֹ כַּפָּרָה עַד אֲשֶׁר יָשִׁיב הַגְּזֵלָה וְהֶחָמָס וְהָעוֹשֶׁק וְעַד אֲשֶׁר יְבַקֵּשׁ מְחִילָה מֵאֲשֶׁר הֵצִיק לוֹ אוֹ הִלְבִּין פָּנָיו אוֹ סִפֵּר עָלָיו לְשׁוֹן הָרָע. אוֹ בַעֲבֵירוֹת שֶׁבֵּין אָדָם לַמָּקוֹם וְנִתְפַּרְסְמוּ לִבְנֵי אָדָם. כִּי הָעוֹשֶׂה עֲבֵירוֹת בְּפַרְהַסְיָא מְחַלֵּל אֶת הַשֵּׁם וְחַיָּיב לְהִתְאוֹנֵן וּלְהִתְאַבֵּל עֲלֵיהֶם לִפְנֵי בְנֵי אָדָם לְקַדֵּשׁ אֶת הַשֵּׁם. וְזֶהוּ שֶׁכָּתוּב (שם לא) כִּי אַחֲרֵי שׁוּבִי נִחַמְתִּי. עִנְיַן נִחַמְתִּי הַחֲרָטָה וְהַצַעַר כִּי עִיקָר הַתְּשׁוּבָה בִּמְרִירוּת הַלֵּב. כַּאֲשֶׁר בִּיאַרְנוּ. וְאַחֲרֵי הִוָּדְעִי סָפַקְתִּי עַל יָרֵךְ אַחֲרֵי שֶׁנּוֹדַעְתִּי לִבְנֵי אָדָם וְהִתְפַּרְסְמוּ עֲוֹנוֹתַי הִתְאַבַּלְתִּי בְּמַעֲשִׂים נִרְאִים לִבְנֵי אָדָם. כְּמוֹ (יחזקאל כא) סְפוֹק עַל יָרֵךְ וְנֶאֱמַר (איוב לג) יָשׁוֹר עַל אֲנָשִׁים וְיֹאמַר חָטָאתִי וְיָשָׁר הֶעֱוֵיתִי וּמוֹדֶה וְעוֹזֵב יְרוּחָם. פִּירוּשׁ אַף עַל פִּי כִּי יְסוֹדוֹת הַתְּשׁוּבָה שְׁלשָׁה. הַחֲרָטָה וְהַוִּדּוּי וַעֲזִיבַת הַחֵטְא. וְהַחֲרָטָה וְהַוִּדּוּי בִּכְלַל מוֹדֶה. כִּי הַמִּתְוַדֶּה מִתְחָרֵט. וְאֵין תְּשׁוּבָה פְּחוּתָה מִשְּׁלשָׁה אֵלֶּה. כִּי הַמִּתְחָרֵט וּמִתְוַדֶּה וְאֵינוֹ עוֹזֵב הַחֵטְא דּוֹמֶה לְמִי שֶׁטּוֹבֵל וְשֶׁרֶץ בְּיָדוֹ שֶׁלֹּא עָלְתָה. לוֹ טְבִילָה. אָכֵן מוֹדֶה וְעוֹזֵב יְרוּחָם. כִּי הוּא בַעַל הַתְּשׁוּבָה אַף עַל פִּי שֶׁיֵּשׁ לַתְּשׁוּבָה מַדְרֵגוֹת רַבּוֹת כַּאֲשֶׁר בִּיאַרְנוּ. אָמַר אַחֲרֵי כֵן (משלי כח) אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה. פִּירוּשׁ אַף עַל פִּי שֶׁהוּא מוֹדֶה וְעוֹזֵב יֵשׁ עָלָיו לְפַחֵד תָּמִיד. אוּלַי לֹא הִשְׁלִים חוֹק הַתְּשׁוּבָה כִּי הִיא צְרִיכָה לְמַדְרֵגוֹת רַבּוֹת. וְיוֹסִיף אוֹמֶץ בְּכָל יוֹם לְהַשִּׂיג הַמַּדְרֵגוֹת. גַּם יִפְחַד אוּלַי יִתְחַדֵּשׁ עָלָיו יִצְרוֹ. וְיִשָּׁמֵר מִמֶּנּוּ בְּכָל עֵת. וְיוֹסִיף יִרְאַת הַשֵּׁם תָּמִיד. וְיִתְפַּלֵּל תָּמִיד אֶל הַשֵּׁם לְעָזְרוֹ אֶל הַתְּשׁוּבָה. וּלְהַצִילוֹ מִיִּצְרוֹ וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה. הָאוֹמֵר בְּלִבּוֹ הִשְׁלַמְתִּי חוֹק תְּשׁוּבָתִי וְאֵינֶנּוּ מִשְׁתַּדֵּל תָּמִיד לְהַשִּׂיג מַדְרֵגוֹת הַתְּשׁוּבָה וּלְהוֹסִיף בְּנַפְשׁוֹ יִרְאָה יֵעָנֵשׁ עַל זֶה. כִּי הוּא רָם לֵבָב. וְאֵינֶנּוּ מַכִּיר מַגְרַעַת נַפְשׁוֹ. וְגַם אֵינֶנּוּ מַכִּיר גּוֹדֶל חִיּוּבוֹ לְהַכְשִׁיר דְּרָכָיו בְּיִתְרוֹן הַכְשֵׁר לִפְנֵי ה'. גַּם אֵינֶנּוּ נִשְׁמַר מִיִּצְרוֹ הָאוֹרֵב לוֹ תָמִיד. עַל כֵּן יִפּוֹל בְּיַד יִצְרוֹ. ה' יַצִילֵנוּ כֵּן יְהִי רָצוֹן:
And King Solomon, peace be upon him, spoke about the matter of repentance and specified this topic. And he surely opened his words and said (Proverbs 28:12), "When the righteous exult there is great glory, but when the wicked rise up, men will be sought." The explanation [of this] is that the righteous will exalt and honor people about all the good traits that are found with them; but the wicked seek peoples' blemishes and their mistakes, to put them down - even when they have already left these actions and returned in repentance. Afterwards he said (Proverbs 28:13), "He who covers up his faults will not succeed; but he who confesses and gives them up will find mercy." For even though a penitent should not reveal his iniquities to people - as is to be understood from that which is stated, "but when the wicked rise up, men will be sought" - he is obligated to confess them [privately], like the matter that is stated (Psalms 32:5), "Then I acknowledged my sin to You; I did not cover up my guilt." And it is [also] stated (Jeremiah 2:35), "Lo, I will bring you to judgment for saying, 'I have not sinned.'" But the Sages of Israel, may their memory blessed, explained (Yoma 86b) [that] there are times when he who covers up his faults will not succeed - like with sins between a man and his fellow. As he does not attain atonement until he returns what was stolen, extorted or taken unjustly; and until he asks to be pardoned for that which he annoyed him, embarrassed him or spoke evil speech about him. [Likewise must he not cover up his] sins between a man and the Omnipresent that have become known to people. For one who sins publicly desecrates [God's] name (but Rashi, may his memory be blessed, in the Chapter [entitled] Yom HaKippurim, understands it in a different way. See there.) So he is obligated to grieve and mourn about it in front of people to sanctify [God's] name. And this is [the meaning of] that which is written (Jeremiah 31:19), "Now that I have turned back, I am filled with remorse; now that I am made aware, I strike my thigh." The meaning of, "I am filled with remorse," is regret and pain. For the essence of repentance is bitterness of the heart, as we have explained. And [the meaning of,] "now that I am made aware, I strike my thigh," is after people have been made aware and my iniquities have been publicized, I mourned with actions that were visible to people. [This is] like (Ezekiel 21:17), "strike the thigh"; and it is [also] stated (Job 33:27), "He declares to men, 'I have sinned; I have perverted what was right.'"
"But he who confesses and gives them up will find mercy" (Proverbs 28:13): The explanation is that even though there are three foundations of repentance - regret, confession and leaving the sin - (and here it only appears like two,) regret and confession are [both] included in "he who confesses." For one who confesses, regrets. But there is no repentance without these three - as one who regrets and confesses but does not leave the sin is like one who immerses with a sherets in his hand. However, "he who confesses and gives them up will find mercy" - for he is a penitent. [This is the case,] even though there are many levels of repentance, as we have explained.
He said after this (Proverbs 28:14), "Happy is the man who is always afraid, but he who raises his heart falls into misfortune." [Its] explanation is, even though he "confesses and gives them up," he should always be afraid [that] maybe he has not filled the [required] measure of repentance. For it requires many levels, so he should increase his fortitude every day to attain [these] levels. He should also be afraid [that] maybe his impulse will return to him. So he should guard against it every instant, always add fear of God to his soul and always pray to God to help him towards repentance and to save him from his impulse. "But he who raises his heart falls into misfortune": One who says in his heart, "I have filled my measure of repentance," and does not always make efforts to acquire [higher] levels of repentance and to add fear to his soul will be punished for this. For he is of a raised heart and does not recognize the deficiency of his spirit. And if he does not recognize the greatness of his obligation to refine his ways with great refinement, he will also not guard himself from his impulse, which always ambushes him. Hence he will fall into the hands of his impulse.