תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
יט (טז) לֹא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י יְהֹוָֽה׃
לָא תֵיכוּל קוּרְצִין בְּעַמָּךְ לָא תְקוּם עַל דְּמָא דְחַבְרָךְ אֲנָא יְיָ:
(יז) לֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֙יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא׃
לָא תִשְׂנֵי יָת אֲחוּךְ בְּלִבָּךְ אוֹכָחָא תוֹכַח יָת חַבְרָךְ וְלָא תְקַבֵּל עַל דִּי לֵיהּ חוֹבָא:
(יח) לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהֹוָֽה׃
לָא תִקּוֹם וְלָא תִטַּר דְּבָבוּ לִבְנֵי עַמָּךְ וּתְרַחֵם לְחַבְרָךְ כְּוָתָךְ אֲנָא יְיָ:
(יט) אֶֽת־חֻקֹּתַי֮ תִּשְׁמֹ֒רוּ֒ בְּהֶמְתְּךָ֙ לֹא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָׂדְךָ֖ לֹא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֙יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַעֲלֶ֖ה עָלֶֽיךָ׃
יָת קְיָמַי תִּטְּרוּן בְּעִירָךְ לָא תַרְכֵּב עֵרוּבִין חַקְלָךְ לָא תִזְרַע עֵרוּבִין וּלְבוּשׁ עֵרוּבִין שַׁעַטְנֵזָא לָא יִסַּק עֲלָךְ:
(כ) וְ֠אִ֠ישׁ כִּֽי־יִשְׁכַּ֨ב אֶת־אִשָּׁ֜ה שִׁכְבַת־זֶ֗רַע וְהִ֤וא שִׁפְחָה֙ נֶחֱרֶ֣פֶת לְאִ֔ישׁ וְהׇפְדֵּה֙ לֹ֣א נִפְדָּ֔תָה א֥וֹ חֻפְשָׁ֖הֿ לֹ֣א נִתַּן־לָ֑הּ בִּקֹּ֧רֶת תִּהְיֶ֛ה לֹ֥א יוּמְת֖וּ כִּי־לֹ֥א חֻפָּֽשָׁה׃
וּגְבַר אֲרֵי יִשְׁכּוּב עִם אִתְּתָא שִׁכְבַת זַרְעָא וְהִיא אַמְתָא אֲחִידָא לִגְבַר וְאִתְפְּרָקָא לָא אִתְפְּרִיקַת בְּכַסְפָּא אוֹ חֵרוּתָא לָא אִתְיְהִיבַת לַהּ בִּשְׁטָר בִּקֻּרְתָּא תְהֵי לָא יוּמְתוּן אֲרֵי לָא אִתְחָרָרַת:
(כא) וְהֵבִ֤יא אֶת־אֲשָׁמוֹ֙ לַֽיהֹוָ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד אֵ֖יל אָשָֽׁם׃
וְיַיְתִי יָת אַשְׁמֵיהּ קֳדָם יְיָ לִתְרַע מַשְׁכַּן זִמְנָא דְּכַר לַאֲשָׁמָא:
19 (16) Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand aside when mischief befalls thy neighbour: I am the Lord.
(17) Thou shalt not hate thy brother in thy heart: thou shalt certainly rebuke thy neighbour, and not suffer sin on his account.
(18) Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.
(19) You shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and wool come upon thee.
(20) And whoever lies carnally with a woman, that is a bondmaid, designated to a man, and not wholly redeemed, nor freedom given her; inquiry shall be made; they shall not be put to death, because she was not free.
(21) And he shall bring his guilt offering to the Lord, to the door of the Tent of Meeting, a ram for a guilt offering.
נביאים
כ (יז) וַתָּ֧חׇס עֵינִ֛י עֲלֵיהֶ֖ם מִֽשַּׁחֲתָ֑ם וְלֹא־עָשִׂ֧יתִי אוֹתָ֛ם כָּלָ֖ה בַּמִּדְבָּֽר׃
וְחָס מֵימְרִי עֲלֵיהוֹן מִלְחַבְּלוּתְהוֹן וְלָא עֲבָדִית עִמְהוֹן גְמִירָא בְּמַדְבְּרָא:
(יח) וָאֹמַ֤ר אֶל־בְּנֵיהֶם֙ בַּמִּדְבָּ֔ר בְּחוּקֵּ֤י אֲבֽוֹתֵיכֶם֙ אַל־תֵּלֵ֔כוּ וְאֶת־מִשְׁפְּטֵיהֶ֖ם אַל־תִּשְׁמֹ֑רוּ וּבְגִלּוּלֵיהֶ֖ם אַל־תִּטַּמָּֽאוּ׃
וַאֲמָרֵית לִבְנֵיהוֹן בְּמַדְבְּרָא בִּגְזֵירַת אֲבָהַתְכוֹן לָא תְהָכוּן וְיַת נִימוּסֵיהוֹן לָא תִטְרוּן וּבְפוּלְחַן טַעֲוָתְהוֹן לָא תִסְתַּאֲבוּן:
(יט) אֲנִי֙ יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם בְּחֻקּוֹתַ֖י לֵ֑כוּ וְאֶת־מִשְׁפָּטַ֥י שִׁמְר֖וּ וַעֲשׂ֥וּ אוֹתָֽם׃
אֲנָא יְיָ אֱלָהָכוֹן בִּקְיָמֵי הֲלִיכוּ וְיַת דִינֵי טָרוּ וַעֲבִידוּ יַתְהוֹן:
(כ) וְאֶת־שַׁבְּתוֹתַ֖י קַדֵּ֑שׁוּ וְהָי֤וּ לְאוֹת֙ בֵּינִ֣י וּבֵינֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃
וְיַת יוֹמֵי שַׁבַּיָא דִילִי קַדִישׁוּ וִיהוֹן לְאָת בֵּין מֵימְרִי וּבֵינֵיכוֹן לְמֵידַע אֲרֵי אֲנָא יְיָ אֱלָהָכוֹן:
(כא) וַיַּמְרוּ־בִ֣י הַבָּנִ֗ים בְּחֻקּוֹתַ֣י לֹֽא־הָ֠לָ֠כוּ וְאֶת־מִשְׁפָּטַ֨י לֹֽא־שָׁמְר֜וּ לַעֲשׂ֣וֹת אוֹתָ֗ם אֲשֶׁר֩ יַעֲשֶׂ֨ה אוֹתָ֤ם הָאָדָם֙ וָחַ֣י בָּהֶ֔ם אֶת־שַׁבְּתוֹתַ֖י חִלֵּ֑לוּ וָֽאֹמַ֞ר לִשְׁפֹּ֧ךְ חֲמָתִ֣י עֲלֵיהֶ֗ם לְכַלּ֥וֹת אַפִּ֛י בָּ֖ם בַּמִּדְבָּֽר׃
וְסָרִיבוּ עַל מֵימְרִי בְּנַיָא בִּקְיָמַי לָא הֲלִיכוּ וְיַת דִינַי לָא נְטָרוּ לְמֶעְבַּד יַתְהוֹן דְאִם יַעְבֵּיד יַתְהוֹן אֱנָשָׁא וִיחֵי בְהוֹן בְחַיֵי עַלְמָא יַת יוֹמֵי שַׁבַּיָא דִילִי אֲחִילוּ וַאֲמָרֵית לְמִשְׁפַּךְ חֵימְתִי עֲלֵיהוֹן דְיָחוּל רוּגְזִי בְהוֹן בְּמַדְבְּרָא:
(כב) וַהֲשִׁבֹ֙תִי֙ אֶת־יָדִ֔י וָאַ֖עַשׂ לְמַ֣עַן שְׁמִ֑י לְבִלְתִּ֤י הֵחֵל֙ לְעֵינֵ֣י הַגּוֹיִ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם לְעֵינֵיהֶֽם׃
וַאֲתֵיב יַת מְחַת גְבוּרְתִּי וַעֲבָדֵית בְּדִיל שְׁמִי בְּדִיל דְלָא יִתְחַל לְעֵינֵי עַמְמַיָא דְאַפְקֵית יַתְהוֹן לְעֵינֵיהוֹן:
20 (17) Nevertheless my eye spared them, and I did not destroy them, neither did I make an end of them in the wilderness.
(18) But I said to their children in the wilderness, Do not follow the statutes of your fathers, nor observe their judgments, nor defile yourselves with their idols:
(19) I am the Lord your God; follow my statutes, and keep my judgments, and do them;
(20) and hallow my sabbaths; and they shall be a sign between me and you, that you may know that I am the Lord your God.
(21) But the children rebelled against me: they did not follow my statutes, nor did they keep my judgments to do them, which if a man do, he may live by them; they profaned my sabbaths: then I said, I would pour out my fury upon them, to spend my anger against them in the wilderness.
(22) Nevertheless I withdrew my hand, and acted for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.
כתובים
כז (א) אַֽל־תִּ֭תְהַלֵּל בְּי֣וֹם מָחָ֑ר כִּ֤י לֹֽא־תֵ֝דַ֗ע מַה־יֵּ֥לֶד יֽוֹם׃
לָא תִשְׁתַּבְהַר בְּיוֹמָא דְלִמְחָר דְלָא יָדַעַתְּ מְנָא יְלִיד יוֹמָא:
(ב) יְהַלֶּלְךָ֣ זָ֣ר וְלֹא־פִ֑יךָ נׇ֝כְרִ֗י וְאַל־שְׂפָתֶֽיךָ׃
נְשַׁבְּחִנָךְ חִילוֹנַי וְלָא פוּמָךְ נוּכְרָאָה וְלָא שִׂפְוָתָךְ:
(ג) כֹּֽבֶד־אֶ֭בֶן וְנֵ֣טֶל הַח֑וֹל וְכַ֥עַס אֱ֝וִ֗יל כָּבֵ֥ד מִשְּׁנֵיהֶֽם׃
יְקָרָא כֵיפָא וּנְטוּל חָלָא וְרוּגְזֵיהּ דְשַׁטְיָא יַקִיר מִן תַּרְוֵיהוֹן:
(ד) אַכְזְרִיּ֣וּת חֵ֭מָה וְשֶׁ֣טֶף אָ֑ף וּמִ֥י יַ֝עֲמֹ֗ד לִפְנֵ֥י קִנְאָֽה׃
נִכְזְרִיוּתָא הִיא חֵימְתָא וְחֵיפָא הִיא רוּגְזָא וּמַנוּ קָאֵם קֳדָם קִנְאֲתָא:
(ה) ט֭וֹבָה תּוֹכַ֣חַת מְגֻלָּ֑ה מֵאַהֲבָ֥ה מְסֻתָּֽרֶת׃
טָבְתָא מַכְסְנוּתָא דִמְגַלְיָא מִן רַחֲמוּתָא דְמִטַשְׁיָא:
(ו) נֶ֭אֱמָנִים פִּצְעֵ֣י אוֹהֵ֑ב וְ֝נַעְתָּר֗וֹת נְשִׁיק֥וֹת שׂוֹנֵֽא׃
שַׁפִּירָן אִנוּן פּוּדְעָתֵיהּ דְרָחֲמָא וּבִישָׁן נוּשְׁקָתָא דְסָנְאָה:
27 (1) Do not boast thyself of tomorrow; for thou knowst not what today may bring forth.
(2) Let another man praise thee, and not thy own mouth; a stranger, and not thy own lips.
(3) A stone is heavy, and the sand weighty; but a fool’s wrath is heavier than both of them.
(4) Wrath is cruel, and anger is overwhelming; but who is able to stand before envy?
(5) Open rebuke is better than hidden love.
(6) Faithful are the wounds of a friend; but the kisses of an enemy are profuse.
משנה
א. גֵּט פָּשׁוּט, עֵדָיו מִתּוֹכוֹ. וּמְקֻשָּׁר, עֵדָיו מֵאֲחוֹרָיו. פָּשׁוּט שֶׁכָּתְבוּ עֵדָיו מֵאֲחוֹרָיו וּמְקֻשָּׁר שֶׁכָּתְבוּ עֵדָיו מִתּוֹכוֹ, שְׁנֵיהֶם פְּסוּלִים. רַבִּי חֲנִינָא בֶן גַּמְלִיאֵל אוֹמֵר, מְקֻשָּׁר שֶׁכָּתְבוּ עֵדָיו מִתּוֹכוֹ, כָּשֵׁר, מִפְּנֵי שֶׁיָּכוֹל לַעֲשׂוֹתוֹ פָשׁוּט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל כְּמִנְהַג הַמְּדִינָה:
ב. גֵּט פָּשׁוּט, עֵדָיו בִּשְׁנָיִם. וּמְקֻשָּׁר, בִּשְׁלֹשָׁה. פָּשׁוּט שֶׁכָּתוּב בּוֹ עֵד אֶחָד, וּמְקֻשָּׁר שֶׁכָּתוּב בּוֹ שְׁנֵי עֵדִים, שְׁנֵיהֶם פְּסוּלִין. כָּתַב בּוֹ זוּזִין מְאָה דְאִנּוּן סִלְעִין עֶשְׂרִין, אֵין לוֹ אֶלָּא עֶשְׂרִין. זוּזִין מְאָה דְאִנּוּן תְּלָתִין סִלְעִין, אֵין לוֹ אֶלָּא מָנֶה. כְסַף זוּזִין דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁתָּיִם. כְּסַף סִלְעִין דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁנָיִם. דַּרְכּוֹנוֹת דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁתָּיִם. כָּתוּב בּוֹ מִלְמַעְלָה מָנֶה וּמִלְּמַטָּה מָאתַיִם, מִלְמַעְלָה מָאתַיִם וּמִלְּמַטָּה מָנֶה, הַכֹּל הוֹלֵךְ אַחַר הַתַּחְתּוֹן. אִם כֵּן, לָמָּה כוֹתְבִין אֶת הָעֶלְיוֹן, שֶׁאִם תִּמָּחֵק אוֹת אַחַת מִן הַתַּחְתּוֹן, יִלְמַד מִן הָעֶלְיוֹן:
ג. כּוֹתְבִין גֵּט לָאִישׁ אַף עַל פִּי שֶׁאֵין אִשְׁתּוֹ עִמּוֹ, וְהַשּׁוֹבֵר לָאִשָּׁה אַף עַל פִּי שֶׁאֵין בַּעְלָהּ עִמָּהּ, וּבִלְבַד שֶׁיְּהֵא מַכִּירָן, וְהַבַּעַל נוֹתֵן שָׂכָר. כּוֹתְבִין שְׁטָר לְלֹוֶה אַף עַל פִּי שֶׁאֵין מַלְוֶה עִמּוֹ, וְאֵין כּוֹתְבִין לְמַלְוֶה, עַד שֶׁיְּהֵא לֹוֶה עִמּוֹ, וְהַלֹּוֶה נוֹתֵן שָׂכָר. כּוֹתְבִין שְׁטָר לְמוֹכֵר אַף עַל פִּי שֶׁאֵין לוֹקֵחַ עִמּוֹ. וְאֵין כּוֹתְבִין לְלוֹקֵחַ, עַד שֶׁיְּהֵא מוֹכֵר עִמּוֹ, וְהַלּוֹקֵחַ נוֹתֵן שָׂכָר:
ד. אֵין כּוֹתְבִין שְׁטָרֵי אֵרוּסִין וְנִשּׂוּאִין אֶלָּא מִדַּעַת שְׁנֵיהֶם, וְהֶחָתָן נוֹתֵן שָׂכָר. אֵין כּוֹתְבִין שְׁטָרֵי אֲרִיסוּת וְקַבְּלָנוּת אֶלָּא מִדַּעַת שְׁנֵיהֶם, וְהַמְקַבֵּל נוֹתֵן שָׂכָר. אֵין כּוֹתְבִין שְׁטָרֵי בֵרוּרִין וְכָל מַעֲשֵׂה בֵית דִּין אֶלָּא מִדַּעַת שְׁנֵיהֶם, וּשְׁנֵיהֶם נוֹתְנִין שָׂכָר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שְׁנֵיהֶם כּוֹתְבִין שְׁנַיִם, לָזֶה לְעַצְמוֹ וְלָזֶה לְעַצְמוֹ:
ה. מִי שֶׁפָּרַע מִקְצָת חוֹבוֹ וְהִשְׁלִישׁ אֶת שְׁטָרוֹ וְאָמַר לוֹ, אִם לֹא נָתַתִּי לְךָ מִכָּאן וְעַד יוֹם פְּלוֹנִי תֶּן לוֹ שְׁטָרוֹ, הִגִּיעַ זְמַן וְלֹא נָתַן, רַבִּי יוֹסֵי אוֹמֵר, יִתֵּן. רַבִּי יְהוּדָה אוֹמֵר, לֹא יִתֵּן:
ו. מִי שֶׁנִּמְחַק שְׁטַר חוֹבוֹ, מְעִידִין עָלָיו עֵדִים, וּבָא לִפְנֵי בֵית דִּין וְעוֹשִׂין לוֹ קִיּוּם, אִישׁ פְּלוֹנִי בֶן פְּלוֹנִי נִמְחַק שְׁטָרוֹ בְּיוֹם פְּלוֹנִי, וּפְלוֹנִי וּפְלוֹנִי עֵדָיו. מִי שֶׁפָּרַע מִקְצָת חוֹבוֹ, רַבִּי יְהוּדָה אוֹמֵר, יַחֲלִיף. רַבִּי יוֹסֵי אוֹמֵר, יִכְתּוֹב שׁוֹבֵר. אָמַר רַבִּי יְהוּדָה, נִמְצָא זֶה צָרִיךְ לִהְיוֹת שׁוֹמֵר שׁוֹבְרוֹ מִן הָעַכְבָּרִים. אָמַר לוֹ רַבִּי יוֹסֵי, כָּךְ יָפֶה לוֹ, וְלֹא יוּרַע כֹּחוֹ שֶׁל זֶה:
ז. שְׁנֵי אַחִין, אֶחָד עָנִי וְאֶחָד עָשִׁיר, וְהִנִּיחַ לָהֶן אֲבִיהֶן מֶרְחָץ וּבֵית הַבַּד, עֲשָׂאָן לְשָׂכָר, הַשָּׂכָר לָאֶמְצַע. עֲשָׂאָן לְעַצְמָן, הֲרֵי הֶעָשִׁיר אוֹמֵר לֶעָנִי, קַח לְךָ עֲבָדִים וְיִרְחֲצוּ בַמֶּרְחָץ, קַח לְךָ זֵיתִים וּבֹא וַעֲשֵׂם בְּבֵית הַבָּד. שְׁנַיִם שֶׁהָיוּ בְעִיר אַחַת, שֵׁם אֶחָד יוֹסֵף בֶּן שִׁמְעוֹן וְשֵׁם אַחֵר יוֹסֵף בֶּן שִׁמְעוֹן, אֵין יְכוֹלִין לְהוֹצִיא שְׁטָר חוֹב זֶה עַל זֶה וְלֹא אַחֵר יָכוֹל לְהוֹצִיא עֲלֵיהֶן שְׁטָר חוֹב. נִמְצָא לְאֶחָד בֵּין שְׁטָרוֹתָיו שְׁטָרוֹ שֶׁל יוֹסֵף בֶּן שִׁמְעוֹן פָּרוּעַ, שְׁטָרוֹת שְׁנֵיהֶן פְּרוּעִין. כֵּיצַד יַעֲשׂוּ, יְשָׁלֵשׁוּ. וְאִם הָיוּ מְשֻׁלָּשִׁים, יִכְתְּבוּ סִימָן. וְאִם הָיוּ מְסֻמָּנִין, יִכְתְּבוּ כֹּהֵן. הָאוֹמֵר לִבְנוֹ, שְׁטָר בֵּין שְׁטָרוֹתַי פָּרוּעַ וְאֵינִי יוֹדֵעַ אֵיזֶהוּ, שְׁטָרוֹת כֻּלָּן פְּרוּעִין. נִמְצָא לְאֶחָד שָׁם שְׁנַיִם, הַגָּדוֹל פָּרוּעַ וְהַקָּטָן אֵינוֹ פָרוּעַ. הַמַּלְוֶה אֶת חֲבֵרוֹ עַל יְדֵי עָרֵב, לֹא יִפָּרַע מִן הֶעָרֵב. וְאִם אָמַר עַל מְנָת שֶׁאֶפָּרַע מִמִּי שֶׁאֶרְצֶה, יִפָּרַע מִן הֶעָרֵב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם יֵשׁ נְכָסִים לַלֹּוֶה, בֵּין כָּךְ וּבֵין כָּךְ לֹא יִפָּרַע מִן הֶעָרֵב. וְכֵן הָיָה רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הֶעָרֵב לָאִשָּׁה בִּכְתֻבָּתָהּ וְהָיָה בַעְלָהּ מְגָרְשָׁהּ, יַדִּירֶנָּה הֲנָאָה, שֶׁמָּא יַעֲשׂוּ קְנוּנְיָא עַל נְכָסִים שֶׁל זֶה וְיַחֲזִיר אֶת אִשְׁתּוֹ:
ח. הַמַּלְוֶה אֶת חֲבֵרוֹ בִּשְׁטָר, גּוֹבֶה מִנְּכָסִים מְשֻׁעְבָּדִים. עַל יְדֵי עֵדִים, גוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. הוֹצִיא עָלָיו כְּתַב יָדוֹ שֶׁהוּא חַיָּב לוֹ, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. עָרֵב הַיּוֹצֵא לְאַחַר חִתּוּם שְׁטָרוֹת, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. מַעֲשֶׂה בָא לִפְנֵי רַבִּי יִשְׁמָעֵאל וְאָמַר, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. אָמַר לוֹ בֶּן נַנָּס, אֵינוֹ גוֹבֶה לֹא מִנְּכָסִים מְשֻׁעְבָּדִים וְלֹא מִנְּכָסִים בְּנֵי חוֹרִין. אָמַר לוֹ, לָמָּה. אָמַר לוֹ, הֲרֵי הַחוֹנֵק אֶת אֶחָד בַּשּׁוּק וּמְצָאוֹ חֲבֵרוֹ וְאָמַר לוֹ הַנַּח לוֹ, פָּטוּר, שֶׁלֹּא עַל אֱמוּנָתוֹ הִלְוָהוּ. אֶלָּא אֵיזֶהוּ עָרֵב שֶׁהוּא חַיָּב, הַלְוֵהוּ וַאֲנִי נוֹתֵן לְךָ, חַיָּב, שֶׁכֵּן עַל אֱמוּנָתוֹ הִלְוָהוּ. אָמַר רַבִּי יִשְׁמָעֵאל, הָרוֹצֶה שֶׁיַּחְכִּים, יַעֲסוֹק בְּדִינֵי מָמוֹנוֹת, שֶׁאֵין לְךָ מִקְצוֹעַ בַּתּוֹרָה גָּדוֹל מֵהֶן, שֶׁהֵן כְּמַעְיָן הַנּוֹבֵעַ. וְהָרוֹצֶה שֶׁיַּעֲסוֹק בְּדִינֵי מָמוֹנוֹת, יְשַׁמֵּשׁ אֶת שִׁמְעוֹן בֶּן נַנָּס:
1. In an ordinary document, its witnesses are to sign inside it, i.e., on the written side of the paper. In a folded and tied document, its witnesses are to sign on the back of it. With regard to an ordinary document whose witnesses wrote their signatures on the back of it, and a tied document whose witnesses wrote their signatures inside of it, both of these are not valid. Rabbi Ḥanina ben Gamliel says: A tied document whose witnesses wrote their signatures inside of it is valid, because one can transform it into an ordinary document by untying it. Rabban Shimon ben Gamliel says: Everything is in accordance with regional custom.
2. An ordinary document is rendered valid by its having at least two witnesses, and a tied document is rendered valid by its having at least three witnesses. With regard to an ordinary document in which a single witness wrote his signature, and a tied document in which only two witnesses wrote their signatures, they are both not valid. If it is written in a document that someone owes: One hundred dinars, which are twenty sela, which is internally inconsistent since there are twenty-five sela in a hundred dinars, the holder of the document has the right to claim only twenty sela, the lower of the two amounts. If it is written that he owes: One hundred dinars, which are thirty sela, the holder of the document has the right to claim only one hundred dinars, again the lower of the two amounts. If it is written that someone owes: Silver dinars that are, and the remainder of the text, where the number of dinars should be specified, was erased, the amount must be no less than two dinars, the lowest amount to which the plural word dinars can be referring. That is what the creditor can claim. Similarly, if it is written: Silver sela that are, and the remainder of the text was erased, the amount must be no less than two sela. And if it is written: Darics that are, and the remainder of the text was erased, the amount must be no less than two darics. If it is written in the document above, in an earlier place in the document, that someone owes one hundred dinars, and below, toward the end of the document, it is written that the amount owed is two hundred dinars, or if above it is written two hundred dinars and below one hundred dinars, everything follows the bottom amount. If so, why does one write the information in the upper part of the document at all? It is a safety measure, so that if one letter is erased from the lower part of the document, thereby rendering it illegible, the information can be learned from the upper part of the document.
3. A scribe may write a bill of divorce for a man who requests one, even if his wife is not with him to give her consent when he presents his request, as there is no possibility that he will misuse the document. And a scribe may write a receipt for a woman upon her request, attesting to the payment of her marriage contract, even if her husband is not with her to give his consent. This is true provided that the scribe recognizes the parties requesting the document, to prevent misrepresentation. And for both documents, the husband gives the scribe his wages. A scribe may write a promissory note for a debtor who requests one, even if the creditor is not with him when he requests the document, but a scribe may not write a promissory note for a creditor who requests it unless the debtor is with him and consents. And it is the debtor who gives the scribe his wages. A scribe may write a bill of sale for a seller of a field who requests one even if the purchaser is not with him when he presents his request, but a scribe may not write a bill of sale for a purchaser who requests it unless the seller is with him and consents. And it is the purchaser who gives the scribe his wages.
4. A scribe may not write documents of betrothal and documents of marriage except with the consent of both parties, the groom and the bride. And it is the groom who gives the scribe his wages. A scribe may not write contracts for sharecroppers and contractors except with the consent of both parties, i.e., the sharecropper or contractor and the one who hires him. And it is the sharecropper or contractor who gives the scribe his wages. A scribe may not write documents testifying to arbitration agreements or any other court enactment except with the consent of both parties to the litigation. And both parties give the scribe his wages. Rabban Shimon ben Gamliel says: The scribe writes two documents for the two parties, one for this one by himself, and one for that one by himself.
5. In the case of a debtor who repaid part of his debt and with the agreement of the creditor deposited the promissory note with a third party serving as a trustee to ensure that the creditor would not collect the full amount, and the debtor said to the trustee: If I have not given you the balance from now until such and such a day, give the creditor his promissory note, thereby enabling him to collect the full amount stated on the note, if the stipulated time arrived and the debtor did not give the balance to the trustee, Rabbi Yosei says: The trustee should give the promissory note to the creditor, in accordance with the debtor’s stipulation. Rabbi Yehuda says: The trustee should not give it, as the stipulation is void.
6. In the case of a creditor whose promissory note has become erased, he should produce witnesses who remember the details of the document to testify about it. And they come before the court, and they ratify his promissory note for him, stating: The promissory note of so-and-so was erased, and it stated that a loan for such and such an amount took place on such and such a date, and so-and-so and so-and-so were its witnesses. The ratification document is signed, and it may be used as a replacement for the erased document. In the case of a debtor who repaid part of his debt, Rabbi Yehuda says: The creditor should exchange the promissory note for a new one stating the current balance and tear up the first promissory note. Rabbi Yosei says: The creditor may keep the original promissory note, and he should write a receipt for the payment he has received and give it to the debtor as proof of his partial payment of the sum recorded in the old note. Rabbi Yehuda said with regard to this arrangement: It is found that this debtor must now guard his receipt against being destroyed by mice, as if he no longer has the receipt, he will have to pay the entire sum recorded in the promissory note. Rabbi Yosei said to him: This situation is fitting for him; it is better that this procedure be followed, and the strength of the claim of this creditor not be weakened.
7. In a case where there are two brothers, one poor and one rich, and their father left them a bathhouse or an olive press as an inheritance, if the father had built these facilities for profit, i.e., to charge others for using them, the profit that accrues after the father’s death is shared equally by the two brothers. If the father had built them for himself and for the members of his household to use, the poor brother, who has little use for these amenities, cannot force the rich brother to convert the facilities to commercial use; rather, the rich brother can say to the poor brother: Go take servants for yourself, and they will bathe in the bathhouse. Or he can say: Go take olives for yourself, and come and make them into oil in the olive press. If there are two people who were living in one city, one named Yosef ben Shimon and the other also named Yosef ben Shimon, one cannot present a promissory note against the other, as the purported debtor can claim: On the contrary, it is you who owed me money; you repaid me and I returned this note to you upon payment. Nor can another, third person, present a promissory note against either of them, as each one can claim: It is not I but the other Yosef ben Shimon who owes you money. If a document is found among one’s documents stating: The promissory note against Yosef ben Shimon is repaid, and both men named Yosef ben Shimon owed this man money, the promissory notes of both of them are considered repaid, as it cannot be determined which debt was repaid and which is outstanding. What should two people with the same name in a single city do in order to conduct their business? They should triple their names by writing three generations: Yosef ben Shimon ben so-and-so. And if they have identical triple names, i.e., not only their fathers but their grandfathers had identical names, they should write an indication as to which one is referred to, such as: The short Yosef ben Shimon or the dark Yosef ben Shimon. And if they have identical indications, they should write: Yosef ben Shimon the priest, if one of them is a priest. In the case of one who says to his son before dying: One promissory note among the promissory notes in my possession is repaid, but I do not know which one, the promissory notes of all of those who owe him money are considered repaid, i.e., they are not valid for collection, as it cannot be determined which debt was repaid and which are outstanding. If there were found among his papers two promissory notes owed by one person, the one for the greater amount is considered repaid, and the one for the smaller amount is not considered repaid and can be collected; the debtor is favored in the case of an uncertainty. One who lends money to another with the assurance of a guarantor cannot collect the debt from the guarantor. But if the creditor said to the debtor: I am lending the money on the condition that I will collect the debt from whomever I wish, i.e., either the debtor or the guarantor, he can collect the debt from the guarantor. Rabban Shimon ben Gamliel says: If the debtor has property of his own, then whether in this case, where the creditor stipulated this condition, or that case, where he did not, he cannot collect the debt from the guarantor. And so Rabban Shimon ben Gamliel would say: If there is a guarantor for a woman for her marriage contract, from whom the woman can collect payment of her marriage contract instead of collecting it from the husband, and her husband was divorcing her, the husband must take a vow prohibiting himself from deriving any benefit from her, so that he can never remarry her. This precaution is taken lest the couple collude [kenunya] to divorce in order to collect payment of the marriage contract from this guarantor’s property, and then the husband will remarry his wife.
8. One who lends money to another by means of a promissory note can collect the debt from liened property that had been sold to others by the debtor after the loan was granted. One who lends money by means of witnesses, without recording the loan in a promissory note, can collect the debt only from unsold property. If one presents to a debtor a document in the handwriting of the debtor stating that he owes money to him, but without witnesses signed on the document, the creditor can collect only from unsold property. In the case of a guarantor whose commitment emerged after the signing of the promissory note, the creditor can collect the sum only from unsold property of the guarantor. The mishna relates: An incident occurred where such a case came before Rabbi Yishmael, and he said: The creditor can collect the sum from unsold property of the guarantor, but not from liened property that he has sold to others. Ben Nannas said to Rabbi Yishmael: The creditor cannot collect the sum from the guarantor at all, not from liened property that has been sold, nor from unsold property. Rabbi Yishmael said to him: Why not? Ben Nannas said to him: If one was strangling someone in the marketplace, demanding repayment of a loan, and another person found him doing so and said to the attacker: Leave him alone and I will give you the money he owes, the person who intervened is exempt from paying, as the creditor did not loan the money in the first place based on his trust of the one who intervened. Rather, who is a guarantor who is obligated to repay the loan he has guaranteed? One who tells the creditor before the loan takes place: Lend money to him, and I will give you the repayment, as in that case the creditor did loan the money based on his trust of the guarantor. And Rabbi Yishmael thereupon said: One who wants to become wise should engage in the study of monetary law, as there is no greater discipline in the Torah, and it is like a flowing spring. And, he added, one who wants to engage in the study of monetary law should attend to, i.e., become a disciple of, Shimon ben Nannas.
גמרא
הַהוּא מְקוּשָׁר דְּאָתָא לְקָמֵיהּ דְּרִבִּי וְאָמַר רִבִּי אֵין זְמַן בָּזֶה. אָמַר לֵיהּ רִבִּי שִׁמְעוֹן בַּר רִבִּי לְרִבִּי שֶׁמָּא בֵּין קְשָׁרָיו מוּבְלָע. פַּלְיֵיה וְחַזְיֵיהּ. הָדָר חָזָא בֵיהּ רִבִּי בְּבִישׁוּת. אָמַר לֵיהּ לָאו אֲנָא כְּתַבְתֵּיהּ רִבִּי יְהוּדָה חַיְיטָא כְּתָבֵיהּ. אָמַר לֵיהּ כַּלֵּךָ מִלָּשׁוֹן הָרָע הַזֶּה. זִמְנִין הֲוָה יָתִיב קָמֵיהּ וְקָא פָסִיק סִידְרָא בְּסֵפֶר תְּהִלִּים. אָמַר רִבִּי כַּמָּה מְיוּשָׁר כְּתַב זֶה. אָמַר לֵיהּ לָאו אֲנָא כְּתַבְתֵּיהּ יְהוּדָא חַיְיטָא כְּתָבֵיהּ. אָמַר לֵיהּ כַּלֵּךָ מִלָּשׁוֹן הָרָע הַזֶּה. בִּשְׁלָמָא הָתָם אִיכָּא לָשׁוֹן הָרָע אֶלָּא הָכָא מַאי לָשׁוֹן הָרָע אִיכָּא. מִשּׁוּם דְּרַב דִּימִי דְתָנֵי רַב דִּימִי אֲחוּהָ דְרַב סָפְרָא לְעוֹלָם אַל יְסַפֵּר אָדָם בְּטוֹבָתוֹ שֶׁל חֲבֵירוֹ שֶׁמִּתּוֹךְ טוֹבָתוֹ בָא לִידֵי רָעָתוֹ. אָמַר רַב עַמְרָם אָמַר רַב שָׁלשׁ עֲבֵירוֹת אֵין אָדָם נִצוֹל מֵהֶם בְּכָל יוֹם. הִרְהוּר עֲבֵירָה וְעִיּוּן תְּפִלָּה וְלָשׁוֹן הָרָע. לָשׁוֹן הָרַע סַלְקָא דַעְתָּךְ אֶלָּא אֲבַק לָשׁוֹן הָרָע. אָמַר רַב יְהוּדָא אָמַר רַב רוֹב בְּגָזֵל וּמִיעוּט בָּעֲרָיוֹת וְהַכֹּל בְּלָשׁוֹן הָרָע. בְּלָשׁוֹן הָרָע סַלְקָא דַּעְתָּךְ אֶלָּא אֲבַק לָשׁוֹן הָרָע:
§ The Gemara relates: There was a certain tied document that came before Rabbi Yehuda HaNasi, and Rabbi Yehuda HaNasi, not realizing it was a folded document, said: There is no date on this document, so it is not valid. Rabbi Shimon, son of Rabbi Yehuda HaNasi, said to Rabbi Yehuda HaNasi: Perhaps the date is hidden between its tied folds. Rabbi Yehuda HaNasi opened it and saw that the date was in fact between the tied folds. Afterward, Rabbi Yehuda HaNasi looked at his son disapprovingly, as he held that one should not write a tied document. His son said to him: I did not write it; Rabbi Yehuda Ḥayyata wrote it. Rabbi Yehuda HaNasi said to his son: Turn away from uttering this kind of malicious speech.
Another time, Rabbi Shimon was sitting before his father and reciting a section of the book of Psalms. Rabbi Yehuda HaNasi said to him: How straight and neat is this writing in this book from which you are reading. Rabbi Shimon said to him: I did not write it; Yehuda Ḥayyata wrote it. Rabbi Yehuda HaNasi told his son: Turn away from uttering this kind of malicious speech.
The Gemara asks: Granted, there, in the first episode, there is malicious speech involved, since Rabbi Yehuda HaNasi was displeased with the writer of the document, but here, in the second episode, what malicious speech is there? Rabbi Yehuda HaNasi was complimenting the writer of the book of Psalms, not criticizing him. The Gemara answers: It is because of what Rav Dimi teaches. As Rav Dimi, the brother of Rav Safra, teaches: A person should never speak the praises of another, as out of the praise spoken about him someone may come to speak to his detriment.
Rav Amram says that Rav says: There are three sins from which a person is not spared each day. They are: Having sinful thoughts, and committing sins concerning deliberation in prayer, and uttering malicious speech. The Gemara asks: Can it enter your mind that a person cannot go through the day without uttering malicious speech?
The Gemara answers: Rather, Rav was referring to uttering a hint, i.e., words with a bare trace, of malicious speech.
Rav Yehuda says that Rav says: The majority of people suc-cumb to sin with regard to robbery, and a minority of people succumb to sin with regard to sexual matters, and everyone succumbs to sin with regard to malicious speech. The Gemara asks: Can it enter your mind that all people sin with regard to malicious speech? The Gemara answers: Rather, Rav was referring to uttering a hint of malicious speech.
זוהר
לֹא תָלִין פְּעוּלַת שָׂכִיר. תָּא חֲזֵי מָאן דְּנָטִיל אַגְרָא דְמִסְכְּנָא כְּאִילוּ נָטִיל נַפְשֵׁיהּ ודְאַנְשֵׁי בֵיתֵיהּ. הוּא אַזְעַר נַפְשַׁיְיהוּ קֻדְשָׁא בְרִיךְ הוּא אַזְעַר יוֹמוֹי וְאַזְעַר נַפְשֵׁיהּ מֵהַהוּא עַלְמָא. דְהָא כָל אִינוּן הֲבָלִים דְנַפְקֵי מִפּוּמֵיהּ כָּל הַהוּא יוֹמָא כֻלְּהוּ סַלְקִין קָמֵיהּ דְקֻדְשָׁא בְרִיךְ הוּא וְקַיְימִין קָמֵיהּ לְבָתָר סַלְקָא נַפְשֵׁיהּ וְנַפְשַׁיְיהוּ דְאַנְשֵׁי בֵיתֵיהּ וְקַיְימִין בְּאִינוּן הֲבָלִים דְפוּמֵיהּ. וּכְדֵין אֲפִילוּ אִתְגְּזַר עַל הַהוּא בַר נָשׁ כַּמָּה יוֹמִין וְכַמָּה טָבָאן כֻּלְּהוּ מִתְעַקְּרָאָן מִנֵּיהּ וּמִסְתַּלְּקֵי מִנֵּיהּ. וְלֹא עוֹד אֶלָּא דְנַפְשָׁא דִילֵיהּ לָא סַלְקָא לְעֵילָא וְהַיְינוּ דְאָמַר רִבִּי אַבָּא רַחֲמָנָא לְשֵׁזְבִינָן מִנַּיְיהוּ וּמֵעֶלְבּוֹנַיְיהוּ וְאוּקְמוּהָ אֲפִילוּ עָשִׁיר הוּא וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ דַיְיקָא אֲפִילוּ מִכָּל בַּר נָשׁ נָמֵי וְכָל שֶׁכֵּן מִסְכְּנָא. וְהַיְינוּ דַהֲוָה רַב הַמְּנוּנָא עָבִיד כַּד הֲוָה הַהוּא אָגִיר מִסְתַּלֵק מֵעִיבַדְתֵּיהּ הֲוָה יָהִיב לֵיהּ אַגְרֵיהּ וְאָמַר לֵיהּ טוֹל נַפְשָׁךְ דְאַפְקִידַת בִּידָאי טוּל פִקְדוֹנָךְ וַאֲפִילוּ אָמַר יְהֵא בִידָךְ דַּאֲנָא (לָא) בָעֵינָא לְסַלְקָא אַגְרֵי. לָא הֲוָה בָעֵי. אָמַר פִּקְדוֹנָא דְגוּפָךְ לָא אִתְחֲזֵי לְאִתְפָּקְדָא בִידִי. כָּל שֶׁכֵּן פִּקְדוֹנָא דְנַפְשָׁא. דְּהָא פִקְדוֹנָא דְנַפְשָׁא לָא אִתְיְהִיבַת אֶלָּא לְקֻדְשָׁא בְרִיךְ הוּא דִכְתִיב (תהלים ל''א) בְּיָדְךָ אַפְקִיד רוּחִי. אָמַר רִבִּי חִיָּיא וּבִידָא דְאַחֲרָא שָׁאֲרֵי. אָמַר לֵיהּ אֲפִילוּ בִידֵיהּ בָּתָר דְּיָהִיב. כְּתִיב לֹא תָלִין פְּעוּלַת שָׂכִיר וּכְתִיב וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ אֶלָּא הָא אוּקְמוּהָ. אֲבָל תָּא חֲזֵי לֵית לָךְ יוֹמָא וְיוֹמָא דְלָא שַׁלְטָא בֵיהּ יוֹמָא עִלָאָה אַחֲרָא וְאִי אִיהוּ לָא יָהִיב לֵיהּ נַפְשָׁא דִילֵיהּ בְּהַהוּא יוֹמָא כְמָאן דְּפָגִים לְהַהוּא יוֹמָא עִלָּאָה. וּבְגִינֵי כַךְ בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ. וְהָא דְּאִתְמַר לֹא תָלִין בְּגִין דְּנַפְשֵׁיהּ לָא סָלִיק וְסָלִיק הַהוּא נַפְשָׁא דְמִסְכְּנָא וּדְאַנְשֵׁי בֵיתֵיהּ כְמָה דְאִתְמַר:
לֹא תָלִין פְּעוּלַת שָׂכִיר: בֹּא וּרְאֵה, מִי שֶׁלּוֹקֵחַ שְׂכָרוֹ שֶׁל הֶעָנִי, הוּא כְּאִלּוּ לוֹקֵחַ אֶת נַפְשׁוֹ וְנֶפֶשׁ אַנְשֵׁי בֵּיתוֹ. הוּא הִמְעִיט אֶת נַפְשָׁם, הַקָּדוֹשׁ בָּרוּךְ הוּא מְמַעֵט יָמָיו, וּמְמַעֵט נַפְשׁוֹ מֵעוֹלָם הַהוּא. כִּי כָּל אֵלּוּ הֲבָלִים שֶׁיָּצְאוּ מִפִּיו שֶׁל הֶעָנִי כָּל אוֹתוֹ הַיּוֹם, כֻּלָּם עוֹלִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְעוֹמְדִים לְפָנָיו, וְאַחַר כָּךְ עוֹלֶה נַפְשׁוֹ וְנַפְשָׁם שֶׁל אַנְשֵׁי בֵּיתוֹ וְעוֹמְדִים בְּאֵלּוּ הֲבָלִים שֶׁל פִּיו. דְּהַיְנוּ שֶׁתּוֹבְעִים דִּין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְאָז אֲפִלּוּ נִגְזָר עַל אוֹתוֹ הָאָדָם, כַּמָּה יָמִים וְכַמָּה טוֹב, כֻּלָּם נֶעֱקָרִים מִמֶּנּוּ וּמִסְתַּלְּקִים מִמֶּנּוּ. וְלֹא עוֹד אֶלָּא שֶׁנַּפְשׁוֹ אֵינוֹ עוֹלָה לְמַעְלָה. וְהַיְנוּ שֶׁאָמַר רַבִּי אַבָּא, הָרַחֲמָן יַצִילֵנוּ מֵהֶם וּמֵעֶלְבּוֹנָם. וְהֶעֱמִידוּהוּ, אֲפִלּוּ עֹשֶר הוּא, אָסוּר לְהָלִין שְׂכָרוֹ. וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ, הוּא בְּדִיּוּק, דְּהַיְנוּ אֲפִלּוּ מִכָּל אָדָם. וְכָל שֶׁכֵּן עָנִי. וְהַיְנוּ שֶׁהָיָה עוֹשֶׂה רַב הַמְּנוּנָא, כְּשֶׁהַשָּׂכִיר הָיָה מִסְתַּלֵּק מֵעֲבוֹדָתוֹ, הָיָה נוֹתֵן לוֹ שְׂכָרוֹ וְאָמַר לוֹ, קַח אֶת נַפְשְׁךְ שֶׁהִפְקַדְתָּ בְּיָדִי, קַח פִּקְדוֹנְךְ. וַאֲפִלּוּ אָמַר הַשָּׂכִיר, יִהְיֶה שְׂכָרִי בְּיָדְךְ, אֵינִי רוֹצֶה לְקַבֵּל שְׂכָרִי, לֹא הָיָה רוֹצֶה, אָמַר, הַפִּקָּדוֹן שֶׁל גּוּפְךְ אֵינוֹ רָאוּי לְהַפְקִיד בְּיָדִי, כָּל שֶׁכֵּן פִּקָּדוֹן שֶׁל הַנֶּפֶשׁ. כִּי פִּקָּדוֹן שֶׁל הַנֶּפֶשׁ לֹא נִתָּן אֶלָּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב, בְּיָדְךְ אַפְקִיד רוּחִי. אָמַר רַבִּי חִיָּא, שׁוֹאֵל, וּבִידֵי אַחֵר, שֶׁאֵינוֹ בְּעָלָיו, מֻתָּר לְהַפְקִיד שְׂכָרוֹ. אָמַר לוֹ, אֲפִלּוּ בִּידֵי בְּעָלָיו מֻתָּר לְהַפְקִיד, אַחַר שֶׁכְּבָר נָתַן לוֹ שְׂכָרוֹ בְּיָדוֹ. שׁוֹאֵל, כָּתוּב לֹא תָלִין פְּעוּלַת שָׂכִיר. וְכָתוּב, וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ. שֶׁמַּשְׁמָע שֶׁמְּחֻיָּב לָתֵת לוֹ שְׂכָרוֹ קוֹדֶם בִּיאַת הַשֶּׁמֶשׁ, וּמִקֹּדֶם לָכֵן אוֹמֵר שֶׁרַק לִינַת לַיְלָה אָסוּר. וּמֵשִׁיב, אֶלָּא הֲרֵי הֶעֱמִידוּהוּ. אֲבָל בֹּא וּרְאֵה, אֵין לְךְ יוֹם וָיוֹם שֶׁאֵינוֹ שׁוֹלֵט עָלָיו יוֹם עֶלְיוֹן אַחֵר, וְאִם הוּא לֹא נָתַן לוֹ הַנֶּפֶשׁ שֶׁלּוֹ, דְּהַיְנוּ שְׂכָרוֹ, בְּאוֹתוֹ יוֹם, הוּא כְּמִי שֶׁפּוֹגֵם לַיּוֹם הַהוּא הָעֶלְיוֹן, וּמִשּׁוּם זֶה בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ. וְזֶה שֶׁנֶּאֱמַר, לֹא תָלִין, סוֹבֵב עַל הָעֹנֶשׁ, מִשּׁוּם שֶׁבַּלַּיְלָה, אֵין נַפְשׁוֹ עוֹלָה לְמַעְלָה, וְנַפְשׁוֹ שֶׁל הֶעָנִי וְשֶׁל אַנְשֵׁי בֵּיתוֹ עוֹלִים אָז, כְּמוֹ שֶׁאָמַרְנוּ.
הלכה פסוקה
א. הִתְנָה הַבַּעַל שֶׁלֹּא יִתְחַיֵּיב בְּאֶחָד מִן הַדְּבָרִים שֶׁהוא חַיָּיב בָּהֶן אוֹ שֶׁהִתְנֵת הָאִשָּׁה שֶׁלֹּא יִזְכֶּה הַבַּעַל בְּאֶחָד מִן הַדְּבָרִים שֶׁהוּא זוֹכֶה בָּהֶן הַתְּנַאי קַיָּם חוּץ מִשְּׁלשָׁה דְּבָרִים שֶׁאֵין מוֹעִיל. וְכָל הַמַּתְנֶה עֲלֵיהֶן תְּנָאוֹ בָּטֵל וְאֵלּוּ הֵן עוֹנָתָהּ וְעִיקָר כְּתוּבָּתָהּ וִירוּשָׁתָהּ:
ב. כֵּיצַד הִתְנָה עִם הָאִשָּׁה שֶׁאֵין לָהּ עָלָיו עוֹנָה תְּנָאוֹ בָּטֵל וְחַיָּיב בְּעוֹנָתָהּ. שֶׁהֲרֵי הִתְנָה עַל מַה שֶׁכָּתוּב בַּתּוֹרָה וְאֵינוֹ תְּנַאי מָמוֹן:
ג. הִתְנָה עִמָּהּ לִפְחוֹת מֵעִיקָר כְּתוּבָּה אוֹ שֶׁכָּתַב לָהּ מָאתַיִם אוֹ מֵאָה עִיקָר כְּתוּבָּה וְכָתְבָה לוֹ שֶׁנִּתְקַבְּלָה מֵהֶן כָּךְ וְכָּךְ וְהִיא לֹא נִתְקַבְּלָה תְּנָאוֹ בָּטֵל. שֶׁכָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמֵּאָה הֲרֵי בְּעִילָתוֹ בְּעִילַת זְנוּת:
ד. הִתְנָה עִמָּהּ אַחַר שֶׁנְּשָׂאָהּ שֶׁלֹּא יִירָשֶׁנָּה תְּנָאוֹ בָּטֵל. וְאַף עַל פִּי שֶׁיְּרוּשַׁת הַבַּעַל מִדִּבְרֵי סוֹפְרִים עָשׂוּ חִזּוּק לְדִבְרֵיהֶם כְּשֶׁל תּוֹרָה. וְכָל תְּנַאי שֶׁבִּירֻשָּׁה בָּטֵל וְאַף עַל פִּי שֶׁהוּא מָמוֹן שֶׁנֶּאֱמַר (במדבר כז) לְחֻקַּת מִשְׁפָּט לְדוֹרוֹתֵיכֶם וּבִשְׁאַר הַדְּבָרִים תְּנָאוֹ קַיָּם כְּגוֹן שֶׁהִתְנָה עִמָּהּ שֶׁאֵין לָהּ שְׁאֵר וּכְסוּת עַל מְנַת שֶׁלֹּא יֹאכַל פֵּירוֹת נְכָסֶיהָ וְכָל כַּיּוֹצֵא בָּזֶה תְּנָאוֹ קַיָּם:
מוסר
צָרִיךְ תִּקּוּן הַמְעֻוָּת כַּאֲשֶׁר יוּכַל לְתַקֵּן כְּעִנְיַן שֶׁנֶּאֱמַר (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם. כִּי בִּדְבָרִים שֶׁבֵּין אָדָם לַחֲבֵירוֹ כְּמוֹ הַגָּזֵל וְהֶחָמָס לֹא יִתְכַּפֵּר עֲוֹנוֹ עַד אֲשֶׁר יָשִׁיב אֶת הַגְּזֵלָה. וְכֵן אִם צִעֵר אֶת חֲבֵירוֹ וְהִצִיק לוֹ אוֹ הִלְבִּין פָּנָיו אוֹ סִפֵּר עָלָיו לָשׁוֹן הָרָע אֵין לוֹ כַפָּרָה עַד שֶׁיְּבַקֵּשׁ מִמֶּנוּ מְחִילָה וְכֵן אָמְרוּ זִכְרוֹנָם לִבְרָכָה כִּי אַף עַל פִּי שֶׁנָּתַן לוֹ דְמֵי בָשְׁתּוֹ וּדְמֵי צַעַר הַהַכָּאָה אֵין צַעַר הַבּוֹשֶׁת וְהַהַכָּאָה נִמְחַל לוֹ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ שֶׁנֶּאֱמַר (בראשית ב) וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְרָאוּי לְבַעַל הַתְּשׁוּבָה לַעֲשׂוֹת כֵּן קוֹדֶם הַוִּידוּי כְּדֵי שֶׁיִתְרַצֶה בְּוִידוּי וְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּעֵת הַתְּשׁוּבָה כֵּן עָשָׂה קוֹדֵם הַוִּדּוּי שֶׁנֶּאֱמַר (תהלים נא) לְךָ לְבַדְּךָ חָטָאתִי וְהָרַע בְּעֵינֶיךָ עָשִׂיתִי לְמַעַן תִּצְדַּק בְּדָבְרֶךָ תִּזְכֶּה בְּשָׁפְטֶךָ כִּי לְךָ לְבַדְּךָ אֲנִי נֶחְשַׁב חוֹטֵא וְאֵינֶנִּי צָרִיךְ זוּלָתִי לִמְחִילָתֶךָ וְאִם חָטָאתִי לְאִישׁ כְּבַר בִּקַּשְׁתִּי מִמֶּנּוּ אֲנִי וְכִפַּרְתִּי פָנָיו וְכָמוֹהוּ וְחָטָאתִי לְאָבִי כָּל הַיָּמִים עַל הַחֵטְא הַזֶּה אֵחָשֵׁב חוֹטֵא אֵצֶל אָבִי כָּל הַיָּמִים כִּי לָזֹאת לֹא תִּסְלַח לִי וְתַרְגּוּמוֹ וָאֱהִי חָטֵי לְאַבָּא. אוֹ יִהְיֶה פִּירוּשׁ לְךָ לְבַדְךָ חָטָאתִי לֹא חָטָאתִי לְאִישׁ וְלֹא הֶעְתַּרְתִּי דְבָרַי עָלָיו וְלֹא לָקַחְתִּי מִיַּד אִישׁ מְאוּמָה שֶׁאֶצְטָרֵךְ לִמְחִילָתוֹ וּלְהָשִׁיב אֶת גְּזֵלָתוֹ וְאֵין כַּפָּרָתִי תְּלוּיָה אֶלָּא בִּסְלִיחָתֶךָ לְמַעַן תִּצְדַּק בְּדָבְרֶךָ תִּזְכֶּה בְשָׁפְטֶךָ כְּדֵי לְהַרְאוֹת לָעַמִּים צִדְקָתָךְ וְגוֹדֶל סְלִיחָתָךְ בְּיוֹם דְבָרָךְ וְדִינָךְ בְּעֵת שָׁפְטָךְ אוֹתִי וְלָשׁוֹן לְמַעַן כִּי גוֹדֶל הַחֵטְא סִבָּה לְהוֹדִיעַ גוֹדֶל הַצְדָקָה בִּסְלִיחָתוֹ עַל כֵּן יִמְשׁוֹל הַדָּבָר כְּאִילוּ הָיָה רֵאשִׁית חַטָּאת לְמַעַן יִגָּלֶה חֶסֶד הַשֵּׁם וְצִדְקוֹ בִּסְלִיחָתוֹ בְיוֹם שָׁפְטוֹ וְכָמוֹהוּ (הושע ח) כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת. מִפְּנֵי כִּי עֲשִׂיַּית הָעֲצָבִּים סִבַּת הִכָּרֵת כַּסְפָּם וּזְהָבָם הִמְשִׁיל הַדָּבָר כְּאִלּוּ עָשׂוּ הָעֲצַבִּים לְמַעַן יִכָּרֵת. אוֹ יִהְיֶה פִּירוּשׁ לְמַעַן תִּצְדַּק בְּדָבְרֶךָ עַל הַפְּקוּדָה וְהַשִּׁילּוּם וְכֵן לְמַעַן יִכָּרֵת לְמַעַן זֶה יִכָּרֵת. וְעַל הַדֶּרֶךְ הָרִאשׁוֹן פִּירְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמִדְרָשׁ תְּהִלִּים עַל זֶה מָשָׁל לְרוֹפֵא שֶׁרָאָה אֶת הַמַּכָּה וְאָמַר כַּמָּה הַמַּכָּה הַזֹּאת מַכָּה רַבָּה מְאֹד אָמַר הַחוֹלֶה וַהֲלֹא אֲשֶׁר הוּכֵּתִי מַכָּה נַחְלָה לֹא הָיְתָה זֹאת כִּי אִם לְבַעֲבוּר הִגָּלוֹת צִדְקַת רְפוּאָתָךְ וּבַעֲבוּר הַרְאֹתְךָ אֶת כֹּחֲךָ:
The sixteenth principle is the rectification of that which is twisted, in as much as one is able to rectify it - as the matter is stated (Jonah 3:10), "God saw what they did, how they were turning back from their evil ways." And it is stated (Jonah 3:8), "Let everyone turn back from his evil ways and from the extortion that is their hands." For with things that are between a man and his fellow - such as robbery and extortion - his iniquity is not atoned until he returns what was robbed. And likewise, if he pained his fellow, harassed him, whitened his face (from embarrassment) or spoke evil speech about him, he is not given atonement until he requests forgiveness from him. And likewise did our Rabbis, may their memory be blessed, say (Bava Kamma 92a) that even though he gave him the money of the embarrassment and the pain of the strike - the pain and the embarrassment of the strike are not forgiven until he requests forgiveness from him, as it is stated (Genesis 20:7), "Therefore, restore the man’s wife - since he is a prophet, he will intercede for you - to save your life."
And it is fitting for a penitent to do this before the confession, so that he can be accepted with his confession. And at the time of [his] repentance, King David, peace be upon him, did this before the confession, as it is stated (Psalms 51:6), "Against You alone have I sinned, and done what is evil in Your sight; so that You are just in Your sentence, and right in Your judgment." The explanation [of this] is that I am only considered a sinner to you, and I need nothing besides your forgiveness; and if I sinned to a person, I have requested forgiveness from him and I have made amends with him. And similar to it is (Genesis 44:32), "I shall stand guilty before my father forever" - for this sin, I will be considered a sinner to my father forever, as he will never forgive me for it. And its translation (Onkelos), is "and I will be a sinner to father." Or (alternatively) the explanation [in the verse in Psalms above] is, "Against You alone have I sinned" - I have not sinned to a person and I have not said extra words about him, nor have I taken anything from a person; that I should require his forgiveness and return his stolen goods. So my atonement is only dependent upon You. "So that You are just in Your sentence, and right in Your judgment" - in order to show Your charity and the greatness of Your forgiveness to the nations, on the day of Your speech and Your judgement at the time that You judged me. And the expression, "so that," is [to mean] that the greatness of the sin is the reason to make known the greatness of Your charity in Your forgiveness. Therefore the thing is compared to the head of sin, in order that God's kindness can be revealed - as well as His charity in His forgiveness - on the day of [David's] judgement. And like it is [the usage of, so that] (in Hosea 8:4), "of their silver and gold they have made themselves images, so that it will be cut off." For their making the images is the reason for the cutting off of their silver and their gold - the thing was compared, as if they made the images in order that they would be cut off. Or its explanation (in Psalms) is, because of this, You will be justified in Your word about the judgement and the repayment (meaning to say that he is justifying His judgement, may He be blessed). And likewise (in Hosea), "so that it will be cut off," [can be understood] as, because of this will it be cut off.
And our Rabbis, may their memory be blessed, explained - according to the first approach - in Midrash Tehillim 51 about this, "There is a [relevant] parable about a physician who examined a wound and said, 'This is a great wound.' The patient said [back] to him, 'Was I not struck with a severe wound in order to show the sagacity of your healing and in order to show you your strength?'" And we will still add a teaching about this principle in the fourth chapter (4:18-19).