תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
טז (יא) וְהִקְרִ֨יב אַהֲרֹ֜ן אֶת־פַּ֤ר הַֽחַטָּאת֙ אֲשֶׁר־ל֔וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֣ד בֵּית֑וֹ וְשָׁחַ֛ט אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־לֽוֹ׃
וִיקָרֵב אַהֲרֹן יָת תּוֹרָא דְחַטָּאתָא דִּי לֵיהּ וִיכַפֵּר עֲלוֹהִי וְעַל אֱנַשׁ בֵּיתֵיהּ וְיִכּוֹס יָת תּוֹרָא דְחַטָּאתָא דִּי לֵיהּ:
(יב) וְלָקַ֣ח מְלֹֽא־הַ֠מַּחְתָּ֠ה גַּֽחֲלֵי־אֵ֞שׁ מֵעַ֤ל הַמִּזְבֵּ֙חַ֙ מִלִּפְנֵ֣י יְהֹוָ֔ה וּמְלֹ֣א חׇפְנָ֔יו קְטֹ֥רֶת סַמִּ֖ים דַּקָּ֑ה וְהֵבִ֖יא מִבֵּ֥ית לַפָּרֹֽכֶת׃
וְיִסַּב מְלֵי מַחְתִּיתָא גּוּמְרִין דְּאֶשָּׁא מֵעִלַּוֵי מַדְבְּחָא מִן קֳדָם יְיָ וּמְלֵי חָפְנוֹהִי קְטוֹרֶת בּוּסְמִין דַּקִּיקִין וְיָעֵל מִגָּיו לְפָרֻכְתָּא:
(יג) וְנָתַ֧ן אֶֽת־הַקְּטֹ֛רֶת עַל־הָאֵ֖שׁ לִפְנֵ֣י יְהֹוָ֑ה וְכִסָּ֣ה ׀ עֲנַ֣ן הַקְּטֹ֗רֶת אֶת־הַכַּפֹּ֛רֶת אֲשֶׁ֥ר עַל־הָעֵד֖וּת וְלֹ֥א יָמֽוּת׃
וְיִתֵּן יָת קְטוֹרֶת בּוּסְמַיָּא עַל אֶשָּׁתָא לָקֳדָם יְיָ וְחָפֵי עֲנָנָא קְטָרְתָּא יָת כַּפֻּרְתָּא דִּי עַל סַהֲדוּתָא וְלָא יְמוּת:
(יד) וְלָקַח֙ מִדַּ֣ם הַפָּ֔ר וְהִזָּ֧ה בְאֶצְבָּע֛וֹ עַל־פְּנֵ֥י הַכַּפֹּ֖רֶת קֵ֑דְמָה וְלִפְנֵ֣י הַכַּפֹּ֗רֶת יַזֶּ֧ה שֶֽׁבַע־פְּעָמִ֛ים מִן־הַדָּ֖ם בְּאֶצְבָּעֽוֹ׃
וְיִסַּב מִדְּמָא דְתוֹרָא וְיַדִּי בְאֶצְבְּעֵיהּ עַל אַפֵּי כַּפֻּרְתָּא קִדּוּמָא וְלָקֳדָם כַּפֻּרְתָּא יַדִּי שְׁבַע זִמְנִין מִן דְּמָא בְּאֶצְבְּעֵיהּ:
(טו) וְשָׁחַ֞ט אֶת־שְׂעִ֤יר הַֽחַטָּאת֙ אֲשֶׁ֣ר לָעָ֔ם וְהֵבִיא֙ אֶת־דָּמ֔וֹ אֶל־מִבֵּ֖ית לַפָּרֹ֑כֶת וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר וְהִזָּ֥ה אֹת֛וֹ עַל־הַכַּפֹּ֖רֶת וְלִפְנֵ֥י הַכַּפֹּֽרֶת׃
וְיִכּוֹס יָת צְפִירָא דְחַטָּאתָא דִּי לְעַמָּא וְיָעֵל יָת דְּמֵיהּ לְמִגָּיו לְפָרֻכְתָּא וְיַעְבֵּד לִדְמֵיהּ כְּמָא דִי עֲבַד לִדְמָא דְתוֹרָא וְיַדִּי יָתֵיהּ עַל כַּפֻּרְתָּא וְלָקֳדָם כַּפֻּרְתָּא:
16 (11) And Aharon shall bring the bullock of the sin offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:
(12) and he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it inside the veil:
(13) and he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the covering that is upon the Testimony, that he die not:
(14) and he shall take of the blood of the bullock, and sprinkle it with his finger upon the covering eastward; and before the covering shall he sprinkle of the blood with his finger seven times.
(15) Then shall he kill the goat of the sin offering, that is for the people, and bring its blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the covering, and before the covering:
נביאים
כב (יא) וְאִ֣ישׁ ׀ אֶת־אֵ֣שֶׁת רֵעֵ֗הוּ עָשָׂה֙ תּוֹעֵבָ֔ה וְאִ֥ישׁ אֶת־כַּלָּת֖וֹ טִמֵּ֣א בְזִמָּ֑ה וְאִ֛ישׁ אֶת־אֲחֹת֥וֹ בַת־אָבִ֖יו עִנָּה־בָֽךְ׃
וּגְבַר יַת אִתַּת חַבְרֵיהּ עֲבַד תּוֹעֵיבָא וּגְבַר יַת כַּלָתֵיהּ סָאֵיב בְּעֵיצַת חֶטְאִין וּגְבַר יַת אֲחָתֵיהּ בַת אֲבוּהִי עַנֵי בִיךְ:
(יב) שֹׁ֥חַד לָֽקְחוּ־בָ֖ךְ לְמַ֣עַן שְׁפׇךְ־דָּ֑ם נֶ֧שֶׁךְ וְתַרְבִּ֣ית לָקַ֗חַתְּ וַתְּבַצְּעִ֤י רֵעַ֙יִךְ֙ בַּעֹ֔שֶׁק וְאֹתִ֣י שָׁכַ֔חַתְּ נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה׃
שׁוֹחֲדָא קַבִּילוּ בִיךְ בְּדִיל לְמִשְׁפַּךְ דַם זַכַּאי חִבּוּלְיָא וְרִבִּיתָא נְסֵיבְתְּ וְאַהֲנֵית רְחִימָךְ בְּאוּנְסָא וּפּוּלְחָנִי שְׁבַקְתְּ אֲמַר יְיָ אֱלֹהִים:
(יג) וְהִנֵּה֙ הִכֵּ֣יתִי כַפִּ֔י אֶל־בִּצְעֵ֖ךְ אֲשֶׁ֣ר עָשִׂ֑ית וְעַ֨ל־דָּמֵ֔ךְ אֲשֶׁ֥ר הָי֖וּ בְּתוֹכֵֽךְ׃
וְהָא אַיְתֵיתִי פּוּרְעֲנוּתִי עֲלָךְ בְּחוֹבֵי מָמוֹן אוֹנְסִיךְ דַאֲנַסְתְּ וְעַל דַם זַכַּאי דְאִשְׁתְּפִיךְ בְּגַוִיךְ:
(יד) הֲיַעֲמֹ֤ד לִבֵּךְ֙ אִם־תֶּחֱזַ֣קְנָה יָדַ֔יִךְ לַיָּמִ֕ים אֲשֶׁ֥ר אֲנִ֖י עֹשֶׂ֣ה אוֹתָ֑ךְ אֲנִ֥י יְהֹוָ֖ה דִּבַּ֥רְתִּי וְעָשִֽׂיתִי׃
הֲיִתְקַף לִבִּיךְ אִם יִתְחַסְנָן יְדֵיךְ לְיוֹמַיָא דַאֲנָא עֲתִיד לְמֶעְבַד עִמָךְ אֲנָא יְיָ גְזָרֵית בְּמֵימְרִי וַאֲקַיֵם:
(טו) וַהֲפִיצוֹתִ֤י אוֹתָךְ֙ בַּגּוֹיִ֔ם וְזֵרִיתִ֖יךְ בָּאֲרָצ֑וֹת וַהֲתִמֹּתִ֥י טֻמְאָתֵ֖ךְ מִמֵּֽךְ׃
וְאַגְלֵי יָתִיךְ לְבֵינֵי עַמְמַיָא וְאַבַדְרִינָךְ בִּמְדִינָתָא וַאֲסִיף סְאוֹבְתִּיךְ מִנֵיךְ:
22 (11) One has committed a disgusting act with his neighbour’s wife; and another has lewdly defiled his daughter in law; and another in thee has abused his sister, his father’s daughter.
(12) In thee they have taken gifts to shed blood; thou hast taken usury and interest, and thou hast taken unjust gain of thy neighbours by extortion, and hast forgotten me, says the Lord God.
(13) Behold, therefore I have struck my hand at thy dishonest gain which thou hast made, and at thy blood which has been in the midst of thee.
(14) Can thy heart endure, or can thy hands be strong, in the days that I shall deal with thee? I the Lord have spoken it, and will do it.
(15) And I will scatter thee among the nations, and disperse thee in the countries, and will consume thy uncleanliness out of thee.
כתובים
כה (כו) מַעְיָ֣ן נִ֭רְפָּשׂ וּמָק֣וֹר מׇשְׁחָ֑ת צַ֝דִּ֗יק מָ֣ט לִפְנֵֽי־רָשָֽׁע׃
הֵיךְ דְסָכֵיר אֱנֵישׁ מַעְיָנָא וּמַבּוּעָא מְחַבֵּל צַדִיקָא דְנָפֵל קֳדָם רַשִׁיעָא:
(כז) אָ֘כֹ֤ל דְּבַ֣שׁ הַרְבּ֣וֹת לֹא־ט֑וֹב וְחֵ֖קֶר כְּבֹדָ֣ם כָּבֽוֹד׃
לְמֵיכַל דוּבְשָׁא סַגִי לָא שַׁפִּיר אַף לָא לְמִבְצְיָא מִלֵי מְיַקְרָתָא:
(כח) עִ֣יר פְּ֭רוּצָה אֵ֣ין חוֹמָ֑ה אִ֝֗ישׁ אֲשֶׁ֤ר אֵ֖ין מַעְצָ֣ר לְרוּחֽוֹ׃
הֵיךְ קַרְתָּא דִתְרִיעָא וְלָא אִית לָהּ שׁוּרָא הֵיכְנָא גַבְרָא דְלָא מַצְעַר רוּחֵיהּ:
כו (א) כַּשֶּׁ֤לֶג ׀ בַּקַּ֗יִץ וְכַמָּטָ֥ר בַּקָּצִ֑יר כֵּ֤ן לֹֽא־נָאוֶ֖ה לִכְסִ֣יל כָּבֽוֹד׃
אֵיךְ תַּלְגָא בְקַיְטָא וְהֵיךְ מִטְרָא בְּחַצְדָא הֵיכְנָא לָא יָאֵי לְסִכְלָא יְקָרָא:
(ב) כַּצִּפּ֣וֹר לָ֭נוּד כַּדְּר֣וֹר לָע֑וּף כֵּ֥ן קִֽלְלַ֥ת חִ֝נָּ֗ם (לא) [ל֣וֹ] תָבֹֽא׃
הֵיךְ צִפְּרָא דְטָאֵס וְהֵיךְ פַּרְחֲתָא דְפָרְחָא הֵיכְנָא לְוָטְתָא דְמַגָן לָא תֵעוֹל:
25 (26) A righteous man falling down before the wicked is like a muddied fountain, and a polluted spring.
(27) It is not good to eat much honey: so it is honour to set bounds to honour.
(28) He that has no rule over his own spirit is like a city that is broken down, and without walls.
26 (1) As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
(2) Like a wandering sparrow, like a flying swallow, so a curse that is causeless comes home to roost.
משנה
א. שְׁנֵי דַיָּנֵי גְזֵרוֹת הָיוּ בִירוּשָׁלַיִם, אַדְמוֹן וְחָנָן בֶּן אֲבִישָׁלוֹם. חָנָן אוֹמֵר שְׁנֵי דְבָרִים, אַדְמוֹן אוֹמֵר שִׁבְעָה. מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְאִשְׁתּוֹ תוֹבַעַת מְזוֹנוֹת, חָנָן אוֹמֵר, תִּשָּׁבַע בַּסּוֹף וְלֹא תִשָּׁבַע בַּתְּחִלָּה. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים וְאָמְרוּ, תִּשָּׁבַע בַּתְּחִלָּה וּבַסּוֹף. אָמַר רַבִּי דוֹסָא בֶן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, יָפֶה אָמַר חָנָן, לֹא תִשָּׁבַע אֶלָּא בַסּוֹף:
ב. מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְעָמַד אֶחָד וּפִרְנֵס אֶת אִשְׁתּוֹ, חָנָן אוֹמֵר, אִבֵּד אֶת מְעוֹתָיו. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים וְאָמְרוּ, יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטֹּל. אָמַר רַבִּי דוֹסָא בֶן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, יָפֶה אָמַר חָנָן, הִנִּיחַ מְעוֹתָיו עַל קֶרֶן הַצְּבִי:
ג. אַדְמוֹן אוֹמֵר שִׁבְעָה. מִי שֶׁמֵּת וְהִנִּיחַ בָּנִים וּבָנוֹת, בִּזְמַן שֶׁהַנְּכָסִים מְרֻבִּין, הַבָּנִים יוֹרְשִׁים וְהַבָּנוֹת נִזּוֹנוֹת. וּבִנְכָסִים מֻעָטִים, הַבָּנוֹת יִזּוֹנוּ וְהַבָּנִים יְחַזְּרוּ עַל הַפְּתָחִים. אַדְמוֹן אוֹמֵר, בִּשְׁבִיל שֶׁאֲנִי זָכָר הִפְסָדְתִּי. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן:
ד. הַטּוֹעֵן אֶת חֲבֵרוֹ כַדֵּי שֶׁמֶן, וְהוֹדָה בַקַּנְקַנִּים, אַדְמוֹן אוֹמֵר, הוֹאִיל וְהוֹדָה בְמִקְצָת הַטַּעֲנָה, יִשָּׁבֵעַ. וַחֲכָמִים אוֹמְרִים, אֵין זוֹ הוֹדָאָה מִמִּין הַטַּעֲנָה. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן:
ה. הַפּוֹסֵק מָעוֹת לַחֲתָנוֹ וּפָשַׁט לוֹ אֶת הָרֶגֶל, תֵּשֵׁב עַד שֶׁיַּלְבִּין רֹאשָׁהּ. אַדְמוֹן אוֹמֵר, יְכוֹלָה הִיא שֶׁתֹּאמַר, אִלּוּ אֲנִי פָסַקְתִּי לְעַצְמִי, אֵשֵׁב עַד שֶׁיַּלְבִּין רֹאשִׁי. עַכְשָׁיו שֶׁאַבָּא פָסַק עָלַי, מָה אֲנִי יְכוֹלָה לַעֲשׂוֹת, אוֹ כְנֹס אוֹ פְטֹר. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן:
ו. הָעוֹרֵר עַל הַשָּׂדֶה וְהוּא חָתוּם עָלֶיהָ בְעֵד, אַדְמוֹן אוֹמֵר, יָכוֹל הוּא שֶׁיֹּאמַר, הַשֵּׁנִי נֹחַ לִי וְהָרִאשׁוֹן קָשֶׁה הֵימֶנּוּ. וַחֲכָמִים אוֹמְרִים, אִבֵּד אֶת זְכוּתוֹ. עֲשָׂאָהּ סִימָן לְאַחֵר, אִבֵּד אֶת זְכוּתוֹ:
ז. מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְאָבְדָה דֶרֶךְ שָׂדֵהוּ, אַדְמוֹן אוֹמֵר, יֵלֵךְ בַּקְּצָרָה. וַחֲכָמִים אוֹמְרִים, יִקְנֶה לוֹ דֶרֶךְ בְּמֵאָה מָנֶה, אוֹ יִפְרַח בָּאֲוִיר:
ח. הַמּוֹצִיא שְׁטַר חוֹב עַל חֲבֵרוֹ, וְהַלָּה הוֹצִיא שֶׁמָּכַר לוֹ אֶת הַשָּׂדֶה, אַדְמוֹן אוֹמֵר, יָכוֹל הוּא שֶׁיֹּאמַר, אִלּוּ הָיִיתִי חַיָּב לְךָ, הָיָה לְךָ לְהִפָּרַע אֶת שֶׁלְּךָ כְּשֶׁמָּכַרְתָּ לִי אֶת הַשָּׂדֶה. וַחֲכָמִים אוֹמְרִים, זֶה הָיָה פִקֵּחַ שֶׁמָּכַר לוֹ אֶת הַקַּרְקַע, מִפְּנֵי שֶׁהוּא יָכוֹל לְמַשְׁכְּנוֹ:
ט. שְׁנַיִם שֶׁהוֹצִיאוּ שְׁטָר חוֹב זֶה עַל זֶה, אַדְמוֹן אוֹמֵר, אִלּוּ הָיִיתִי חַיָּב לְךָ, כֵּיצַד אַתָּה לֹוֶה מִמֶּנִּי. וַחֲכָמִים אוֹמְרִים, זֶה גוֹבֶה שְׁטַר חוֹבוֹ וְזֶה גּוֹבֶה שְׁטַר חוֹבוֹ:
י. שָׁלֹשׁ אֲרָצוֹת לַנִּשּׂוּאִין, יְהוּדָה, וְעֵבֶר הַיַּרְדֵּן, וְהַגָּלִיל. אֵין מוֹצִיאִין מֵעִיר לְעִיר וּמִכְּרַךְ לִכְרַךְ. אֲבָל בְּאוֹתָהּ הָאָרֶץ, מוֹצִיאִין מֵעִיר לְעִיר וּמִכְּרַךְ לִכְרַךְ, אֲבָל לֹא מֵעִיר לִכְרַךְ וְלֹא מִכְּרַךְ לְעִיר. מוֹצִיאִין מִנָּוֶה הָרָעָה לְנָוֶה הַיָּפָה, אֲבָל לֹא מִנָּוֶה הַיָּפָה לְנָוֶה הָרָעָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף לֹא מִנָּוֶה רָעָה לְנָוֶה יָפָה, מִפְּנֵי שֶׁהַנָּוֶה הַיָּפָה בוֹדֵק:
יא. הַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל, וְאֵין הַכֹּל מוֹצִיאִין. הַכֹּל מַעֲלִין לִירוּשָׁלַיִם, וְאֵין הַכֹּל מוֹצִיאִין, אֶחָד הָאֲנָשִׁים וְאֶחָד הַנָּשִׁים (וְאֶחָד עֲבָדִים). נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל וְגֵרְשָׁהּ בְּקַפּוֹטְקִיָּא, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. נָשָׂא אִשָּׁה בְקַפּוֹטְקִיָּא וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקִיָּא. נָשָׂא אִשָּׁה בְקַפּוֹטְקִיָּא וְגֵרְשָׁהּ בְּקַפּוֹטְקִיָּא, נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקִיָּא:
1. There were two prominent judges who issued decrees in Jerusalem, Admon and Ḥanan ben Avishalom. Ḥanan states two matters about which the Sages disagreed; Admon states seven. The mishna elaborates: With regard to the case of one who went overseas and his wife is demanding sustenance, claiming that her husband left her without funds and she is seeking a ruling that would provide for her from her husband’s property, Ḥanan says: She takes an oath at the end of their marriage, i.e., when she learns that her husband died. The oath is to the effect that he did not leave her any funds when he departed overseas, as she is claiming full payment of her marriage contract. And she does not take an oath at the outset of his trip overseas, when she demands support soon after his departure. The sons of High Priests disagreed with Ḥanan’s opinion and said: She takes an oath both at the outset and at the end. Rabbi Dosa ben Harkinas said: The halakha is in accordance with their statement, i.e., that of the sons of the High Priests. Rabban Yoḥanan ben Zakkai said that Ḥanan spoke well: She takes an oath only at the end.
2. In the case of a husband who went overseas, and someone arose and sustained his wife in his absence, and upon the husband’s return the provider demands from him the money he spent on his wife, Ḥanan says: He has lost his money, i.e., the husband is not obligated to repay him, as the provider acted of his own free will and was not instructed to do so by the husband. The sons of High Priests disagreed with Ḥanan’s opinion and said: The man swears how much he spent on behalf of the woman, and he takes that sum from the husband. Rabbi Dosa ben Harkinas said that the halakha is in accordance with their statement. Rabbi Yoḥanan ben Zakkai said: Ḥanan spoke well in this case, as this man is like one who placed his money on the horn of a deer in midflight, i.e., he has no reasonable expectation of reimbursement.
3. Admon states a dissenting opinion to that of the Rabbis in seven cases. The mishna elaborates: With regard to one who died and left behind both sons and daughters, when the estate is large the sons inherit the property and the daughters are provided with sustenance from it. And with regard to a small estate, which is insufficient to provide for both the sons and the daughters, the daughters are provided with sustenance and the sons have neither inheritance nor sustenance, and therefore, if they have no other means with which to support themselves, they must go round begging at the doors. Admon says: Because I am a male, will I lose out? Rabban Gamliel said: I see as correct the statement of Admon.
4. The mishna cites another case involving a dispute between Admon and the Rabbis. With regard to one who claims that another owes him jugs of oil, and the other admits to the claim of pitchers but not the oil, Admon says: Since he made a partial admission to the claim, he takes an oath swearing that he owes only what he has admitted to and no more. And the Rabbis say: The partial admission in this case is not of the same type as the claim, as the claim specified oil and the admission referred to pitchers. Rabban Gamliel said: I see as correct the statement of Admon.
5. The mishna states another case involving a ruling of Admon. With regard to one who promises and apportions money for his son-in-law as a dowry, and he went bankrupt, and he now claims that he does not have the money to fulfill his financial obligations, the betrothed woman can be left to sit unwed in her father’s house until her head turns white. If the groom does not wish to marry without a dowry he cannot be forced to do so, as the father failed to fulfill his promise. Admon says that she can say: Had I apportioned the money myself and broken my promise, I would agree to sit until my head turns white. However, now that my father was the one who apportioned the dowry, what can I do? Either marry me or release me by a bill of divorce. Rabban Gamliel said: I see as correct the statement of Admon.
6. With regard to one who contests ownership of a field, claiming that a field under the control of someone else actually belongs to him, and the claimant himself is signed as a witness on the bill of sale to that other person, Admon says: His signature does not disprove his claim of ownership of the property, as it is possible that the claimant said to himself: The second person is easier for me, as I can reason with him, but the first owner, who sold the field to the current holder, is more difficult to deal with than him. The claimant might have been afraid to protest against the first one, who is perhaps violent, and therefore he was even willing to sign as a witness to transfer the field to the control of someone more amenable to his ensuing protest. And the Rabbis say: He has lost his right to contest ownership, as he signed a bill of sale that states that the field belongs to the present holder. If he established that field as a marker for another field, everyone agrees that he has lost his right. In other words, if the claimant wrote a document concerning another field and in that document he listed the first field as a boundary marker and described it as belonging to someone else, even Admon concedes that he has lost his right, as he had no reason to say it belonged to someone else other than his belief this was in fact the case.
7. With regard to one who went overseas and in the meantime the path leading to his field was lost, e.g., the path he used to reach his land was taken over by the owner of the field through which it passed, so that its exact position is now unknown, Admon says: Let him go to his field by the shortest possible route. And the Rabbis say: Let him buy himself a path from an owner of a neighboring field at whatever price he can, even if it is one hundred dinars [maneh], or let him fly through the air.
8. With regard to one who produces a promissory note against another, and this borrower produced a bill of sale dated after the promissory note that states that the lender sold him a field of his, Admon says that the borrower can say: Were I really indebted to you, you should have collected your loan when you sold me the field, and you would not have needed to sell it. And the Rabbis say: This is no proof, as it is possible that this lender was perspicacious, as he sold the borrower the land for a good reason, because now he can take the field as collateral from him in lieu of the outstanding loan.
9. With regard to two people who each produced a promissory note of a monetary debt against the other, Admon says: The one holding the note with the later date can say to the first: If I owed you money, how is it that you are borrowing from me? You should have sued to collect your debt. This is proof that your document is a forgery. And the Rabbis say: This one collects his promissory note, and that one collects his promissory note.
10. Eretz Yisrael is divided into three separate lands with regard to marriage: Judea, Transjordan, and the Galilee. If a man marries a woman in one of these lands he may not remove her from one town to another town in another of these lands or from one city to another city, i.e., he cannot compel her to move to another land. However, in the same land one may remove her from one town to another town or from one city to another city. However, even within the same land one may not force his wife to move from a town to a city, nor from a city to a town. The mishna adds: One may remove his wife from a noxious residence to a pleasant residence, even if it is in another land. However, one may not compel his wife to move from a pleasant residence to a noxious residence. Rabban Shimon ben Gamliel says: One may also not remove her from a noxious residence to a pleasant residence, because a pleasant residence tests the individual, i.e., one accustomed to certain environments can suffer even in more comfortable living quarters.
11. All may force their family to ascend to Eretz Yisrael, i.e., one may compel his family and household to immigrate to Eretz Yisrael, but all may not remove others from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, all may force their family to ascend to Jerusalem, and all may not, i.e., no one may, remove them from Jerusalem. Both men and women may force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem. The mishna lists other halakhic distinctions between various geographic locations: If one married a woman in Eretz Yisrael and divorced her in Eretz Yisrael, and the currency of the sum in the marriage contract was not specified, he gives her the sum of her marriage contract in the currency of Eretz Yisrael. If one married a woman in Eretz Yisrael and divorced her in Cappadocia, where the currency holds greater value, he gives her the currency of Eretz Yisrael. If one married a woman in Cappadocia and divorced her in Eretz Yisrael, he likewise gives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia. Everyone agrees that if one married a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia.
גמרא
מַאי בּוֹדֵק כְּדִשְׁמוּאֵל. דְּאָמַר שְׁמוּאֵל שִׁנּוּי וֶסֶת תְּחִלַּת חוֹלִי מֵעַיִם. כָּתוּב בְּסֵפֶר בֶּן סִירָא (משלי טז) כָּל יְמֵי עָנִי רָעִים. וְהָאִיכָּא שַׁבָּתוֹת וְיָמִים טוֹבִים. כְּדִשְׁמוּאֵל. דְּאָמַר שְׁמוּאֵל שִׁנּוּי וֶסֶת תְּחִלַּת חוֹלִי מֵעַיִם. בֶּן סִירָא אוֹמֵר אַף לֵילוֹת. בִּשְׁפַל גַּגִּים גַּגּוֹ. וּבִמְרוֹם הָרִים כַּרְמוֹ. מְטַר גַּגִּים לְגַגּוֹ. וּמֵעֲפַר כַּרְמוֹ לַכְּרָמִים. הַכֹּל מַעֲלִין לַאֲתוּיֵי מַאי לַאֲתוּיֵי עֲבָדִים. וּלְמַאן דְּתָנֵי עֲבָדִים בְּהֶדְיָא לַאֲתוּיֵי מַאי. לַאֲתוּיֵי מִנָּוֶה הַיָּפֶה לְנָוֶה הָרָע. וְאֵין הַכֹּל מוֹצִיאִין לַאֲתוּיֵי מַאי. לַאֲתוּיֵי עֶבֶד שֶׁבָּרַח מֵחוּצָה לָאָרֶץ לָאָרֶץ. דְּאַמְרִינָן לֵיהּ זַבְּנֵיהּ הָכָא וְזִיל מִשּׁוּם יְשִׁיבַת אֶרֶץ יִשְׂרָאֵל. הַכֹּל מַעֲלִין לִירוּשָׁלַיִם לַאֲתוּיֵי מַאי. לַאֲתוּיֵי מִנָּוֶה הַיָּפֶה לְנָוֶה הָרָע וְאֵין הַכֹּל מוֹצִיאִין לַאֲתוּיֵי מַאי. לַאֲתוּיֵי אֲפִלּוּ מִנָּוֶה הָרָע לְנָוֶה הַיָּפֶה. תָּנוּ רַבָּנָן הוּא אוֹמֵר לַעֲלוֹת וְהִיא אוֹמֶרֶת שֶׁלֹּא לַעֲלוֹת כּוֹפִין אוֹתָהּ לַעֲלוֹת. וְאִם לָאו תֵּצֵא בְלֹא כְתוּבָה. הִיא אוֹמֶרֶת לַעֲלוֹת וְהוּא אוֹמֵר שֶׁלֹּא לַעֲלוֹת כּוֹפִין אוֹתוֹ לַעֲלוֹת וְאִם לָאו יוֹצִיא וְיִתֵּן כְּתוּבָה. הִיא אוֹמֶרֶת לָצֵאת וְהוּא אוֹמֵר שֶׁלֹּא לָצֵאת. כּוֹפִין אוֹתָהּ שֶׁלֹּא לָצֵאת וְאִם לָאו תֵּצֵא בְלֹא כְתוּבָה הוּא אוֹמֵר לָצֵאת וְהִיא אוֹמֶרֶת שֶׁלֹּא לָצֵאת. כּוֹפִין אוֹתוֹ שֶׁלֹּא לָצֵאת וְאִם לָאו יוֹצִיא וְיִתֵּן כְּתוּבָה:
§ The mishna taught: Rabban Shimon ben Gamliel says that a pleasant residence tests the individual. The Gemara asks: What is the meaning of the term tests in this context? The Gemara explains: This is in accordance with the opinion of Shmuel, as Shmuel said: A change in one’s eating habits [veset] or in one’s place of residence is the start of intestinal disease. Similarly, it is written in Sefer Ben Sira: All the days of the poor are terrible. And yet there are Shabbatot and Festivals, when even the poor eat well. Once again, the Gemara answers: This is in accordance with the opinion of Shmuel, as Shmuel said: A change in one’s eating habits or in one’s place of residence is the start of intestinal disease, and as a result the poor suffer even from a change for the better.
Since the Gemara quoted from Sefer Ben Sira, it cites the rest of the passage concerning the terrible days of the poor. Ben Sira says: Even the nights of the poor are bad. His roof is at the low point of the roofs, i.e., his residence is at the lowest point in the city, and his vineyard is at the mountain peaks, at the highest point of the slope, which means that the rain of roofs washes down to his roof, and the soil of his vineyard to other vineyards, i.e., the rain washes away the soil in his vineyard and carries it away to the vineyards below.
MISHNA: All may force their family to ascend to Eretz Yisrael, i.e., one may compel his family and household to immigrate to Eretz Yisrael, but all may not remove others from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, all may force their family to ascend to Jerusalem, and all may not, i.e., no one may, remove them from Jerusalem. Both men and women may force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem.
The mishna lists other halakhic distinctions between various geographic locations: If one married a woman in Eretz Yisrael and divorced her in Eretz Yisrael, and the currency of the sum in the marriage contract was not specified, he gives her the sum of her marriage contract in the currency of Eretz Yisrael. If one married a woman in Eretz Yisrael and divorced her in Cappadocia, where the currency holds greater value, he gives her the currency of Eretz Yisrael. If one married a woman in Cappadocia and divorced her in Eretz Yisrael, he likewise gives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia. Everyone agrees that if one married a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia.
GEMARA: The mishna stated: All can force the members of their family to ascend. The Gemara asks: This inclusive phrase serves to include what case? The Gemara answers: It comes to include slaves, i.e., Hebrew slaves as well may be coerced to immigrate to Eretz Yisrael with their master’s family against their will.
The Gemara asks: And according to the one whose text of the mishna expressly teaches the case of slaves, this phrase comes to include what case? As stated later in the Gemara, there are some editions of the mishna that state that this halakha applies equally to men, women, and slaves. The Gemara answers: It comes to include one who moves from a pleasant residence to a noxious residence, i.e., one may coerce his family to ascend to Eretz Yisrael even from a good residence abroad to an inferior one in Eretz Yisrael.
§ The mishna further taught: But all may not remove others. Once again the Gemara asks: This phrase comes to include what case? The Gemara answers: It comes to include a Canaanite slave who ran away from his master and came from outside Eretz Yisrael to Eretz Yisrael, as we say to the master: Sell your slave here, in Eretz Yisrael, and then you may go and return abroad, but you may not take the slave abroad with you, due to the mitzva of settling Eretz Yisrael.
§ The mishna taught: All may force others to ascend to Jerusalem. The Gemara asks once again: This phrase comes to include what case? The Gemara answers: It comes to include a move from a pleasant residence elsewhere in Eretz Yisrael to a noxious residence in Jerusalem.
§ The mishna taught: And all may not remove them from Jerusalem. The Gemara asks: This phrase comes to include what case? The Gemara answers: It comes to include even a move from a noxious residence to a pleasant residence. The Gemara adds: And since the tanna of the mishna taught: But one may not remove, in the first clause, he also taught: But one may not remove, in the latter clause, despite the fact that this halakha could have been inferred from the first clause.
§ The Sages taught: If the husband says that he wishes to ascend, i.e., to immigrate to Eretz Yisrael, and his wife says that she does not wish to ascend, one forces her to ascend. And if she will not do so, as she resists all attempts to force her to make the move, she is divorced without receiving her marriage contract, i.e., she forfeits her rights to the benefits outlined in the marriage contract. If she says that she wishes to ascend to Eretz Yisrael and he says that he does not wish to ascend, one forces him to ascend. And if he does not wish to immigrate, he must divorce her and give her the marriage contract.
If she says that she wishes to leave Eretz Yisrael, and he says that he does not wish to leave, one forces her not to leave. And if she does not wish to stay in Eretz Yisrael and resists all attempts to force her to stay, she is divorced without receiving her marriage contract. If he says that he wishes to leave Eretz Yisrael and she says that she does not wish to leave, one forces him not to leave. And if he does not wish to stay in Eretz Yisrael, he must divorce her and give her the marriage contract.
זוהר
כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם וְגוֹמֵר. אֲכַפֵּר עֲלֵיכֶם מִבְעֵי לֵיהּ. אֶלָּא יְכַפֵּר עֲלֵיכֶם לְאַכְלְלָא יוֹבְלָא דְנָגִיד מַבּוּעֵי לְאַשְׁקָאָה בְהָאי יוֹמָא לְכָל עִיבָר לְאַרְוָואָה כֹלָּא וּלְאַשְׁקָאָה כֹלָּא וְדָא עֲלֵיכֶם. כְּלוֹמַר בְּגִינֵיכוֹן לְדַכְּאָה לְכוֹן בְּהָאי יוֹמָא דִכְתִיב לִפְנֵי יְיָ תִּטְהָרוּ וְלָא יִשְׁלוֹט עֲלַיְיכוּ דִינָא. רִבִּי יְהוּדָה אָמַר זַכָּאִין אִינוּן יִשְׂרָאֵל דְּקֻדְשָׁא בְרִיךְ הוּא אִתְרְעֵי בְהוּ וּבָעֵי לְדַכְּאָה לְהוּ דְלָא יִשְׁתְּכַח בְּהוּ חוֹבָה בְּגִין דִּיְּהוֹן בְּנֵי הֵיכְלֵיהּ. וִידוּרוּן בְּהֵיכְלֵיהּ. וּלְזִמְנָא דְאָתֵי כְּתִיב (יחזקאל ל''ז) וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וְגוֹמֵר: רִבִּי יְהוּדָה פָתַח (תהלים ק''ל) שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ. תָּנֵינָא בְּשַׁעְתָּא דְבָרָא קֻדְשָׁא בְרִיךְ הוּא עָלְמָא בָעָא לְמִבְרֵי בַר נַשׁ אַמְלִיךְ בְּאוֹרַיְתָא אָמְרָה קָמֵיהּ תִּבְעֵי לְמִבְרֵי הָאי בַּר נַשׁ זַמִּין הוּא לְמֶחֱטֵי קָמָךְ. זַמִּין הוּא לְאַרְגְּזָא קָמָךְ. אִי תַעְבֵּיד לֵיהּ כְּעוֹבָדוֹי הָא עָלְמָא לָא יְכִיל לְמֵיקַם קָמָךְ כָּל שֶׁכֵּן הַהוּא בַר נַשׁ. אָמַר לֵיהּ וְכִי לְמַגָּנָא אִתְקָרֵינָא. (שמות ל''ד) אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם. וְעַד לָא בָרָא קֻדְשָׁא בְרִיךְ הוּא עָלְמָא בָרָא תְשׁוּבָה אָמַר לָהּ לַתְּשׁוּבָה אֲנָא בָעֵינָא לְמִבְרֵי בַר נַשׁ בְּעָלְמָא עַל מְנַת דְּכַד יְתוּבוּן לָךְ מֵחוֹבֵיהוֹן דְּתֶהֱוֵי זְמִינָא לְמִשְׁבַּק חוֹבֵיהוֹן וּלְכַפְּרָא עֲלַיְיהוּ. וּבְכָל שַׁעְתָּא וְשַׁעְתָּא תְשׁוּבָה זְמִינָא לְגַבֵּי בְנֵי נְשָׁא וְכַד בְּנֵי נְשָׁא תַּיְיבִין מֵחוֹבַיְיהוּ הָאי תְּשׁוּבָה תָבַת לְגַבֵּי קֻדְשָׁא בְרִיךְ הוּא וְכִפֶּר עַל כֹּלָּא וְדִינִין אִתְכַּפְיָין וּמִתְבַּסְמָא כֻלְּהוּ וּבַר נַשׁ אִתְדְּכֵי מֵחוֹבֵיהּ. אֵימָתַי אִתְדְּכֵי בַר נַשׁ מֵחוֹבֵיהּ בְּשַׁעְתָּא דְעָאל בְּהָאי תְשׁוּבָה כַדְקָא חָזֵי. רִבִּי יִצְחָק אָמַר דְּתָב קָמֵי מַלְכָּא עִלָּאָה וְצַלֵּי צְלוֹתָא מֵעוֹמְקָא דְלִבָּא הֲדָא הוּא דִכְתִיב מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ. רִבִּי אַבָּא אָמַר מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ אֲתַר גָּנִיז הוּא לְעֵילָא וְהוּא עֲמִיקָא (שמות ס''ג ב') דְבֵירָא וּמֵהָאי נַפְקִין נַחֲלִין וּמַבּוּעִין לְכָל עִיבָר וְהַהוּא עֲמִיקָּא דַעֲמִיקָתָא אִקְרֵי תְשׁוּבָה. וּמָּאן דְּבָעֵי לְאָתָבָא וּלְאִתְדַּכְּאָה מֵחוֹבוֹי. בְּהָאי עוּמְקָא אִצְטְרִיךְ לְמִקְרֵי לְקֻדְשָׁא בְרִיךְ הוּא הֲדָא הוּא דִכְתִיב מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ. תָּאנָא בְשַׁעְתָּא דַהֲוָה בַר נַשׁ חָב קָמֵי מָארֵיהּ וְקָרִיב קָרְבְּנֵיהּ עַל מַדְבְּחָא וְכַהֲנָא מְכַפֵּר עֲלֵיהּ וּבָעֵי בָּעוּתֵיהּ עֲלֵיהּ. מִתְעֲרִין רַחֲמֵי וְדִינִין מִתְבַּסְמָן וּתְשׁוּבָה אָרִיק בִּרְכָּאָן בְּמַבּוּעֵיהּ דְּנַגְדִּין נַפְקִין וּמִתְבָּרְכִין כֻּלְּהוּ בוּצִינִין כַּחֲדָא וּבַר נַשׁ אִתְדְּכֵי מֵחוֹבֵיהּ:
כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם וְגוֹ'. הָיָה צָרִיךְ לוֹמָר אֲכַפֵּר עֲלֵיכֶם, כִּמְדַבֵּר בַּעֲדוֹ. וּמֵשִׁיב, אֶלָּא יְכַפֵּר עֲלֵיכֶם כּוֹלֵל הַיּוֹבֵל, שֶׁנִּמְשָׁךְ מִמֶּנּוּ מַבּוּעִים, לְהַשְּׁקוֹת בַּיּוֹם הַזֶּה לְכָל צַד, לְרַוּוֹת הַכֹּל וּלְהַשְּׁקוֹת הַכֹּל, וְזֶהוּ עֲלֵיכֶם, כְּלוֹמָר, בִּשְׁבִילְכֶם, כְּדֵי לְטַהֵר אֶתְכֶם בַּיּוֹם הַהוּא, שֶׁכָּתוּב לִפְנֵי ה' תִּטְהָרוּ. וְלֹא יִשְׁלוֹט עֲלֵיכֶם הַדִּין. רַבִּי יְהוּדָה אָמַר: אַשְׁרֵיהֶם יִשְׂרָאֵל, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רָצָה בָּהֶם, וְרָצָה לְטַהֵר אוֹתָם, שֶׁלֹּא יִמָּצֵא בָּהֶם עָוֹן, כְּדֵי שֶׁיִּהְיוּ בְּנֵי הֵיכָלוֹ וְיָדוּרוֹ בְּהֵיכָלוֹ. וּלְעָתִיד לָבֹא, כָּתוּב, וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וְגוֹ'. רַבִּי יְהוּדָה פָּתַח: שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךְ ה'. לָמַדְנוּ, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם, רָצָה לִבְרֹא אֶת הָאָדָם, נִתְיָעֵץ בַּתּוֹרָה, אָמְרָה לְפָנָיו, אַתָּה רוֹצֶה לִבְרֹא אָדָם הַזֶּה, הוּא עָתִיד לַחֲטֹא לְפָנֶיךְ, הוּא עָתִיד לְהַרְגִּיז לְפָנֶיךְ, אִם תִּתְנַהֵג עִמּוֹ כְּמַעֲשָׂיו, הֲרֵי הָעוֹלָם לֹא יוּכָל לַעֲמֹד לְפָנֶיךְ, כָּל שֶׁכֵּן הָאָדָם הַהוּא. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכִי לְחִנָּם אֲנִי נִקְרָא, אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם. וּמִטֶּרֶם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם, בָּרָא תְּשׁוּבָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַתְּשׁוּבָה, אֲנִי רוֹצֶה לִבְרֹא אָדָם בָּעוֹלָם, בִּתְנָאי, אִם יָשׁוּבוּ אֵלֶיךְ מֵעֲוֹנוֹתֵיהֶם, תִּהְיֶה מוּכֶנֶת לִסְלֹחַ עֲוֹנוֹתֵיהֶם וּלְכַפֵּר עֲלֵיהֶם. וּבְכָל שָׁעָה וְשָׁעָה הַתְּשׁוּבָה מוּכֶנֶת לִבְנֵי אָדָם, וּכְשֶׁבְּנֵי אָדָם שָׁבִים מֵעֲוֹנוֹתֵיהֶם, תְּשׁוּבָה זוֹ, שֶׁהִיא בִּינָה, חוֹזֶרֶת אֶל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמְכַפֶּרֶת עַל הַכֹּל. וְהַדִּינִים נִכְנָעִים וּמִתְבַּשְׂמִים כֻּלָּם, וְאָדָם נִטְהָר מֵעֲוֹנוֹתָיו. שׁוֹאֵל. מָתַי נִטְהָר הָאָדָם מֵעֲוֹנוֹ. וּמֵשִׁיב, בְּשָׁעָה שֶׁנִּכְנָס בִּתְשׁוּבָה הַהִיא כָּרָאוּי. רַבִּי יִצְחָק אָמַר, בְּשָׁעָה שֶׁשָּׁב לִפְנֵי הַמֶּלֶךְ הָעֶלְיוֹן, וּמִתְפַּלֵּל תְּפִלָּה מֵעֹמֶק הַלֵּב. זֶה שֶׁנֶּאֱמַר מִמַּעֲמַקִּים קְרָאתִיךְ ה'. רַבִּי אַבָּא אָמַר: מִמַּעֲמַקִּים קְרָאתִיךְ ה', פֵּרוּשׁוֹ, מָקוֹם גָּנוּז יֵשׁ לְמַעְלָה, וְהוּא עֹמֶק הַבְּאֵר, וּמִכָּאן יוֹצְאִים נְחָלִים וּמַבּוּעִים לְכָל צַד, וְעֹמֶק שֶׁבָּעֹמֶק הַזֶּה, נִקְרָא תְּשׁוּבָה. וּמִי שֶׁרוֹצֶה לָשׁוּב וּלְהִטָהֵר מֵעֲוֹנוֹתָיו, בָּעֹמֶק הַזֶּה צָרִיךְ לִקְרֹא לְהַקָּדוֹשׁ בָּרוּךְ הוּא. זֶה שֶׁנֶּאֱמַר מִמַּעֲמַקִּים קְרָאתִיךְ ה'. לָמַדְנוּ, בְּשָׁעָה שֶׁהָיָה אָדָם חוֹטֵא לִפְנֵי אֲדוֹנוֹ, וְהִקְרִיב קָרְבָּנוֹ עַל הַמִּזְבֵּחַ, וְהַכֹּהֵן מְכַפֵּר עָלָיו וּמִתְפַּלֵּל תְּפִלָּתוֹ עָלָיו, מִתְעוֹרְרִים הָרַחֲמִים, וְהַדִּינִים מִתְבַּשְׂמִים, וְהַתְּשׁוּבָה, מֵרִיקָה בְּרָכוֹת, בַּמַּבּוּעִים הַנִּמְשָׁכִים וְיוֹצְאִים, וּמִתְבָּרְכִים כָּל הַנֵּרוֹת יַחַד, וְהָאָדָם נִטְהָר מֵעֲוֹנוֹ.
הלכה פסוקה
א. תִּינוֹקֶת מִבַּת שָׁלשׁ וּלְמַטָּה וְתִינוֹק בֶּן תֵּשַׁע וּלְמַטָּה מֻתָּר לְהִתְיַיחֵד עִמָּהֶן שֶׁלֹּא גָזְרוּ אֶלָּא עַל יִחוּד אִשָּׁה הָרְאוּיָה לְבִיאָה וְאִישׁ הָרָאוּי לְבִיאָה:
ב. אַנְדְרוֹגִינוֹס אֵינוֹ מִתְיַיחֵד עִם הַנָּשִׁים. וְאִם נִתְיַיחֵד אֵין מַכִּין אוֹתוֹ מִפְּנֵי שֶׁהוּא סָפֵק. אֲבָל הָאִישׁ מִתְיַיחֵד עִם הָאַנְדְרוֹגִינוֹס וְעִם הַטּוּמְטוּם:
ג. אֵשֶׁת אִישׁ שֶׁהָיָה בַעְלָהּ בָּעִיר אֵינָה חוֹשֶׁשֶׁת לְיִחוּד. מִפְּנֵי שֶׁאֵימַת בַּעְלָהּ עָלֶיהָ וְאִם הָיָה זֶה גַס בָּהּ כְּגוֹן שֶׁגָּדְלָה עִמּוֹ אוֹ שֶׁהָיְתָה קְרוֹבָתוֹ. לֹא יִתְיַיחֵד עִמָּהּ. וְאַף עַל פִּי שֶׁבַּעְלָהּ בָּעִיר. וְכֵן כָּל הַמִּתְיַיחֵד עִם אִשָּׁה וְהָיָה הַפֶּתַח פָּתוּחַ לִרְשׁוּת הָרַבִּים אֵין חוֹשְׁשִׁין מִשּׁוּם יִחוּד:
מוסר
הַכְנָעת בַּעַל תְּשׁוּבָה בְּמַעֲשֵׂה הוּא שֶׁיִּתְנַהֵג בְּמַעֲנֶה רַךְ כְּעִנְיַן שֶׁנֶּאֱמַר (משלי טו) מַעֲנֶה רַךְ יָשִׁיב חֵימָה וּבְקוֹל נָמוּךְ כִּי זֶה מִדֶּרֶךְ הַשִׁפְלוּת כְּמוֹ שֶׁנֶּאֱמַר (ישעי' כט) וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי וּמֵעָפָר תִּשַּׁח אִמְרָתֵךְ בְּהֶפֶךְ מִמַּה שֶׁנֶּאֱמַר עַל הֶעָשִׁיר בַּעַל הַגַּאֲוָה (משלי יח) וְעָשִׁיר יַעֲנֶה עַזּוּת. וְלֹא יִתְעַסֵּק בְּנוֹי הַמַּלְבּוּשִׁים וְהַתַּכְשִׁיטִין כְּמוֹ שֶׁנֶּאֱמַר (שמות לו) וְעַתָּה הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ וְנֶאֱמַר בְּאַחְאָב (מ''א כא) וַיְהַלֵּךְ אַט וַיַּלְבֵּשׁ שַׂק וַיָּצֹם. וְאָמַר הַשֵּׁם יִתְבָּרַךְ עַל זֶה הֲרָאִיתָ כִּי נִכְנַע אַחְאָב. וְעִנְיַן וַיְהַלֵּךְ אַט בְּהֶפֶךְ מִדֶּרֶךְ הַמְּלָכִים שֶׁהֵם מְהַלְּכִים בְּרוֹב חַיִל וְקוֹל הֲמוּלָה. וְיִהְיוּ תָמִיד עֵינָיו שְׁחוֹחַ כְּעִנְיַן שֶׁנֶּאֱמַר (איוב כב) וְשַׁח עֵינַיִם יוֹשִׁיעַ. וְסִימָנֵי הַהַכְנָעָה כְּמוֹ מַעֲנֶה רַךְ וְקוֹל הַנָּמוּךְ וּשְׁחוֹחַ הָעַיִן יַזְכִּירוּהוּ לְהַכְנִיעַ אֶת לִבּוֹ. וְצָרִיךְ שְׁבִירַת הַתַּאֲוָה הַגַּשְׁמִית. יָשִׁיב אֶל לִבּוֹ כִּי הַתַּאֲוָה עוֹלְלָה לְנַפְשׁוֹ לַחֲטוֹא וְלִמְשׁוֹךְ הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא. וְיַעֲשֶׂה גֶדֶר לִשְׁמוֹר אֶת דֶּרֶךְ הַתְּשׁוּבָה יִפְרוֹשׁ מִן הַתַּעֲנוּגִים. וְלֹא יִמָּשֵׁךְ אַחַר תַּאֲוָתוֹ גַם בִּדְבָרִים הַמֻּתָּרִים. וְיִתְנַהֵג בְּדַרְכֵי הַפְּרִישׁוּת וְלֹא יֹאכַל רַק לְשׂוֹבַע נַפְשׁוֹ וְקִיּוּם גּוּפוֹ כְּעִנְיַן שֶׁנֶּאֱמַר (משלי יג) צַדִּיק אוֹכֵל לְשׂוֹבַע נַפְשׁוֹ וְאַל יִגַּשׁ אֶל אִשָּׁה רַק לְקַיֵּים מִצְוַת פִּרְיָה וְרִבְיָה. אוֹ לְמִצְוַת עוֹנָה. כִּי כָל זְמַן שֶׁהָאָדָם הוֹלֵךְ אַחַר הַתַּאֲוָה נִמְשַׁךְ אַחֲרֵי תּוֹלְדַת הַחוֹמֶר וְיִרְחַק מִדֶּרֶךְ הַנֶּפֶשׁ הַמַּשְׂכֶּלֶת וְאָז יִתְגַּבֵּר יִצְרוֹ עָלָיו כְּעִנְיַן שֶׁנֶּאֱמַר (דברים לב) וַיִּשְׁמַן יְשׁוּרוּן וַיִּבְעָט וְנֶאֱמַר (שם ח) פֶּן תֹּאכַל וְשָׂבָעְתָּ וְרָם לְבָבְךָ וְנֶאֱמַר (משלי ל) פֶּן אֶשְׂבַּע וְכִחַשְׁתִּי וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה אֵבֶר קָטָן יֵשׁ בוֹ בָאָדָם מַשְׂבִּיעוֹ רָעֵב מַרְעִיבוֹ שָׂבֵעַ:
The eighth principle is submission in [his] actions - such that one should be accustomed to [giving] a gentle response, as it is stated (Proverbs 15:1), "A gentle response allays wrath." For this is the way of lowliness, as it is stated (Isaiah 29:4), "And you shall speak from lower than the ground, your speech shall be humbler than the sod" - the opposite of that which is stated about a rich man who is proud: "The rich man’s answer is harsh" (Proverbs 18:23). And he should not be occupied with the beauty of clothing and jewelry, as it is stated (Exodus 33:5), "and now take off your finery." And it is stated about Ahab, (I Kings 21:27), "he fasted and lay in sackcloth and walked about subdued." And God, may He be blessed, said about this (I Kings 21:29), "Have you seen how Ahab has submitted?" And the matter of "walked about subdued," is the opposite of the way of kings, who walk with many soldiers and the din of a troop. And he should always lower his eyes, like the matter that is stated, (Job 22:29), "for He saves those who lower their eyes." And signs of submission - like a gentle response, a soft voice and lowered eyes - remind him to have a submissive heart.
And the ninth principle is the breaking of physical desire. One should put into his mind that desire causes harm to his soul - to sin and to be pulled after iniquity for worthless vanities. So he should make a vow to protect the path of repentance: He should separate from pleasures and not be drawn after his desire - even with things that are permissible - and follow the path of asceticism. So he should only eat to satiate his spirit and preserve his body, like the matter that is stated (Proverbs 13:28), "The righteous man eats to the satiation of his spirit." And he should not approach a woman except to fulfill the commandment of being fruitful and multiplying; or the commandment of the set time [for his wife]. For anytime that a man pursues desire, he is drawn after the effects of the physical and is distanced from the path of the reasoning soul; and then his impulse will overpower him, like the matter that is stated (Deuteronomy 32:15), "And Jeshurun waxed fat and rebelled." And it is [also] stated (Proverbs 30:9), "Lest, being sated, I renounce." And they, may their memory be blessed, said (Sukkah 52b), "There is a small limb in a man - [if] he satiates it, it is hungry; [if] he starves it, it is satiated."