תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
ד (לא) וְזֹאת֙ מִשְׁמֶ֣רֶת מַשָּׂאָ֔ם לְכׇל־עֲבֹדָתָ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד קַרְשֵׁי֙ הַמִּשְׁכָּ֔ן וּבְרִיחָ֖יו וְעַמּוּדָ֥יו וַאֲדָנָֽיו׃
וְדָא מַטְּרַת מַטּוּלְהוֹן לְכָל פָּלְחַנְהוֹן בְּמַשְׁכַּן זִמְנָא דַּפֵּי מַשְׁכְּנָא וְעַבְרוֹהִי וְעַמּוּדוֹהִי וְסַמְכוֹהִי:
(לב) וְעַמּוּדֵי֩ הֶחָצֵ֨ר סָבִ֜יב וְאַדְנֵיהֶ֗ם וִיתֵֽדֹתָם֙ וּמֵ֣יתְרֵיהֶ֔ם לְכׇ֨ל־כְּלֵיהֶ֔ם וּלְכֹ֖ל עֲבֹדָתָ֑ם וּבְשֵׁמֹ֣ת תִּפְקְד֔וּ אֶת־כְּלֵ֖י מִשְׁמֶ֥רֶת מַשָּׂאָֽם׃
וְעַמּוּדֵי דְדַרְתָּא סְחוֹר סְחוֹר וְסַמְכֵיהוֹן וְסִכֵּיהוֹן וְאַטּוּנֵיהוֹן לְכָל מָנֵיהוֹן וּלְכֹל פָּלְחַנְהוֹן וּבִשְׁמָהָן תְּמַנּוּן יָת מָנֵי מַטְּרַת מַטּוּלְהוֹן:
(לג) זֹ֣את עֲבֹדַ֗ת מִשְׁפְּחֹת֙ בְּנֵ֣י מְרָרִ֔י לְכׇל־עֲבֹדָתָ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד בְּיַד֙ אִֽיתָמָ֔ר בֶּֽן־אַהֲרֹ֖ן הַכֹּהֵֽן׃
דֵּין פָּלְחַן זַרְעֲיַת בְּנֵי מְרָרִי לְכָל פָּלְחַנְהוֹן בְּמַשְׁכַּן זִמְנָא בִּידָא דְאִיתָמָר בַּר אַהֲרֹן כַּהֲנָא:
(לד) וַיִּפְקֹ֨ד מֹשֶׁ֧ה וְאַהֲרֹ֛ן וּנְשִׂיאֵ֥י הָעֵדָ֖ה אֶת־בְּנֵ֣י הַקְּהָתִ֑י לְמִשְׁפְּחֹתָ֖ם וּלְבֵ֥ית אֲבֹתָֽם׃
וּמְנָא משֶׁה וְאַהֲרֹן וְרַבְרְבֵי כְנִשְׁתָּא יָת בְּנֵי קְהָת לְזַרְעֲיַתְהוֹן וּלְבֵית אֲבָהַתְהוֹן:
(לה) מִבֶּ֨ן שְׁלֹשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כׇּל־הַבָּא֙ לַצָּבָ֔א לַעֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד׃
מִבַּר תְּלָתִין שְׁנִין וּלְעֵלָּא וְעַד בַּר חַמְשִׁין שְׁנִין כָּל דְּאָתֵי לְחֵילָא לְפָלְחָנָא בְּמַשְׁכַּן זִמְנָא:
4 (31) And this is the charge of their burden, according to all their service in the Tent of Meeting; the boards of the tabernacle, and its bars, and its pillars, and its sockets,
(32) and the pillars of the court round about, and their sockets, and their pegs, and their cords, with all their instruments, and with all their service: and by name you shall reckon the instruments of the charge of their burden.
(33) This is the service of the families of the sons of Merari, according to all their service, in the Tent of Meeting, under the hand of Itamar the son of Aharon the priest.
(34) And Moshe and Aharon and the chiefs of the congregation numbered the sons of the Qehati after their families, and after the house of their fathers,
(35) from thirty years old and upward to fifty years old, everyone that enters into the service, for work in the Tent of Meeting:
נביאים
יג (יב) וַיֹּ֣אמֶר מָנ֔וֹחַ עַתָּ֖ה יָבֹ֣א דְבָרֶ֑יךָ מַה־יִּהְיֶ֥ה מִשְׁפַּט־הַנַּ֖עַר וּמַעֲשֵֽׂהוּ׃
וַאֲמַר מָנוֹחַ כְּעַן יִתְקַיְמוּן פִּתְגָמָךְ מַה יְהֵא דַחַזֵי לְרַבְיָא וּמַה נַעְבֵּיד לֵיהּ:
(יג) וַיֹּ֛אמֶר מַלְאַ֥ךְ יְהֹוָ֖ה אֶל־מָנ֑וֹחַ מִכֹּ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֶל־הָאִשָּׁ֖ה תִּשָּׁמֵֽר׃
וַאֲמַר מַלְאָכָא דַייָ לְמָנוֹחַ מִכֹּל דַאֲמַרִית לְאִתְּתָא תִּסְתַּמָר:
(יד) מִכֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִגֶּ֨פֶן הַיַּ֜יִן לֹ֣א תֹאכַ֗ל וְיַ֤יִן וְשֵׁכָר֙ אַל־תֵּ֔שְׁתְּ וְכׇל־טֻמְאָ֖ה אַל־תֹּאכַ֑ל כֹּ֥ל אֲשֶׁר־צִוִּיתִ֖יהָ תִּשְׁמֹֽר׃ {ס}
מִכֹּל דְיִפּוֹק מִגוּפְנָא דְחַמְרָא לָא תֵיכוּל וַחֲמַר חֲדַת וְעַתִּיק לָא תִשְׁתֵּי וְכָל מְסָאָב לָא תֵיכוּל כָּל דִי פַקֵידְתָּהּ תִּטָר:
(טו) וַיֹּ֥אמֶר מָנ֖וֹחַ אֶל־מַלְאַ֣ךְ יְהֹוָ֑ה נַעְצְרָה־נָּ֣א אוֹתָ֔ךְ וְנַעֲשֶׂ֥ה לְפָנֶ֖יךָ גְּדִ֥י עִזִּֽים׃
וַאֲמַר מָנוֹחַ לְמַלְאָכָא דַייָ נֵיחוֹד כְּעַן יָתָךְ וְנַעְבֵּיד קֳדָמָךְ גַדְיָא בַּר עִזֵי:
(טז) וַיֹּ֩אמֶר֩ מַלְאַ֨ךְ יְהֹוָ֜ה אֶל־מָנ֗וֹחַ אִם־תַּעְצְרֵ֙נִי֙ לֹא־אֹכַ֣ל בְּלַחְמֶ֔ךָ וְאִם־תַּעֲשֶׂ֣ה עֹלָ֔ה לַיהֹוָ֖ה תַּעֲלֶ֑נָּה כִּ֚י לֹא־יָדַ֣ע מָנ֔וֹחַ כִּֽי־מַלְאַ֥ךְ יְהֹוָ֖ה הֽוּא׃
וַאֲמַר מַלְאָכָא דַייָ לְמָנוֹחַ אִם תַּחֲדִינַנִי לָא אֵיכוּל בְּלַחְמָךְ וְאִם תַּעְבֵּיד עֲלָתָא קֳדָם יְיָ תַּסְקִינָהּ אֲרֵי לָא יְדַע מָנוֹחַ אֲרֵי מַלְאָכָא דַייָ הוּא:
13 (12) And Manoaĥ said, Now let thy words come to pass. What shall be the rule for the child, and what shall be done with him?
(13) And the angel of the Lord said to Manoaĥ, Of all that I said to the woman let her take heed.
(14) She may not eat of anything that comes of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe.
(15) And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee.
(16) And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord.
כתובים
לא (יא) בָּ֣טַח בָּ֭הּ לֵ֣ב בַּעְלָ֑הּ וְ֝שָׁלָ֗ל לֹ֣א יֶחְסָֽר׃
דְתָכֵל עֲלָהּ לִבֵּיהּ דְבַעֲלָהּ וְלָא מִתְבְּזָא וְלָא חָסְרָא:
(יב) גְּמָלַ֣תְהוּ ט֣וֹב וְלֹא־רָ֑ע כֹּ֝֗ל יְמֵ֣י חַיֶּֽיהָ׃
פַּרְעֲתֵיהּ טָבְתָא וְלָא בִישְׁתָא כָּל יוֹמֵי חַיָהָא:
(יג) דָּ֭רְשָׁה צֶ֣מֶר וּפִשְׁתִּ֑ים וַ֝תַּ֗עַשׂ בְּחֵ֣פֶץ כַּפֶּֽיהָ׃
תְּבַעַת עַמְרָא וְכִתָּנָא וַעֲבַדַת הֵיךְ צִבְיָנָא דְאַיְדָהּ:
(יד) הָ֭יְתָה כׇּאֳנִיּ֣וֹת סוֹחֵ֑ר מִ֝מֶּרְחָ֗ק תָּבִ֥יא לַחְמָֽהּ׃
וַהֲוָת הֵיךְ אִלְפַת דְתִגְרָא דְמִן רָחִיק מַיְתְיָא מֵכְלוּתָא:
(טו) וַתָּ֤קׇם ׀ בְּע֬וֹד לַ֗יְלָה וַתִּתֵּ֣ן טֶ֣רֶף לְבֵיתָ֑הּ וְ֝חֹ֗ק לְנַעֲרֹתֶֽיהָ׃
וְקָמַת בְּלֵילְיָא וִיהֲבַת מְזוֹנָא לְבֵיתָהּ וּפוּלְחָנָא לְטַלְיָתָהָא:
31 (11) The heart of her husband safely trusts in her, and he shall have no lack of gain.
(12) She will do him good and not evil all the days of her life.
(13) She seeks wool, and flax, and works willingly with her hands.
(14) She is like the merchant ships; she brings her food from afar.
(15) She rises also while it is yet night, and gives food to her household, and a portion to her maidens.
משנה
א. הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאָמַר, בְּפָנַי נִכְתַּב אֲבָל לֹא בְּפָנַי נֶחְתָּם, בְּפָנַי נֶחְתָּם אֲבָל לֹא בְּפָנַי נִכְתָּב, בְּפָנַי נִכְתַּב כֻּלּוֹ וּבְפָנַי נֶחְתַּם חֶצְיוֹ, בְּפָנַי נִכְתַּב חֶצְיוֹ וּבְפָנַי נֶחְתַּם כֻּלּוֹ, פָּסוּל. אֶחָד אוֹמֵר בְּפָנַי נִכְתָּב, וְאֶחָד אוֹמֵר בְּפָנַי נֶחְתָּם, פָּסוּל. שְׁנַיִם אוֹמְרִים בְּפָנֵינוּ נִכְתָּב, וְאֶחָד אוֹמֵר בְּפָנַי נֶחְתָּם, פָּסוּל. וְרַבִּי יְהוּדָה מַכְשִׁיר. אֶחָד אוֹמֵר בְּפָנַי נִכְתָּב, וּשְׁנַיִם אוֹמְרִים בְּפָנֵינוּ נֶחְתָּם, כָּשֵׁר:
ב. נִכְתַּב בַּיּוֹם וְנֶחְתַּם בַּיּוֹם, בַּלַּיְלָה וְנֶחְתַּם בַּלַּיְלָה, בַּלַּיְלָה וְנֶחְתַּם בַּיּוֹם, כָּשֵׁר. בַּיּוֹם וְנֶחְתַּם בַּלַּיְלָה, פָּסוּל. רַבִּי שִׁמְעוֹן מַכְשִׁיר, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הַגִּטִּין שֶׁנִּכְתְּבוּ בַיּוֹם וְנֶחְתְּמוּ בַלַּיְלָה, פְּסוּלִין, חוּץ מִגִּטֵּי נָשִׁים:
ג. בַּכֹּל כּוֹתְבִין, בִּדְיוֹ, בְּסַם, בְּסִקְרָא, וּבְקוֹמוֹס, וּבְקַנְקַנְתּוֹם, וּבְכָל דָּבָר שֶׁהוּא שֶׁל קְיָמָא. אֵין כּוֹתְבִין לֹא בְמַשְׁקִים, וְלֹא בְמֵי פֵרוֹת, וְלֹא בְכָל דָּבָר שֶׁאֵינוֹ מִתְקַיֵּם. עַל הַכֹּל כּוֹתְבִין, עַל הֶעָלֶה שֶׁל זַיִת, וְעַל הַקֶּרֶן שֶׁל פָּרָה, וְנוֹתֵן לָהּ אֶת הַפָּרָה, עַל יָד שֶׁל עֶבֶד, וְנוֹתֵן לָהּ אֶת הָעָבֶד. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֵין כּוֹתְבִין לֹא עַל דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים, וְלֹא עַל הָאֳכָלִין:
ד. אֵין כּוֹתְבִין בִּמְחֻבָּר לַקַּרְקַע. כְּתָבוֹ בִמְחֻבָּר, תְּלָשׁוֹ וַחֲתָמוֹ וּנְתָנוֹ לָהּ, כָּשֵׁר. רַבִּי יְהוּדָה פוֹסֵל, עַד שֶׁתְּהֵא כְתִיבָתוֹ וַחֲתִימָתוֹ בְּתָלוּשׁ. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, אֵין כּוֹתְבִין לֹא עַל הַנְּיָר הַמָּחוּק וְלֹא עַל הַדִּפְתְּרָא, מִפְּנֵי שֶׁהוּא יָכוֹל לְהִזְדַּיֵּף. וַחֲכָמִים מַכְשִׁירִין:
ה. הַכֹּל כְּשֵׁרִין לִכְתֹּב אֶת הַגֵּט, אֲפִלּוּ חֵרֵשׁ, שׁוֹטֶה וְקָטָן. הָאִשָּׁה כוֹתֶבֶת אֶת גִּטָּהּ, וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבְרוֹ, שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו. הַכֹּל כְּשֵׁרִין לְהָבִיא אֶת הַגֵּט, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן וְסוּמָא וְנָכְרִי:
ו. קִבֵּל הַקָּטָן וְהִגְדִּיל, חֵרֵשׁ וְנִתְפַּקֵּחַ, סוּמָא וְנִתְפַּתֵּחַ, שׁוֹטֶה וְנִשְׁתַּפָּה, נָכְרִי וְנִתְגַּיֵּר, פָּסוּל. אֲבָל פִּקֵּחַ וְנִתְחָרֵשׁ וְחָזַר וְנִתְפַּקֵּחַ, פָּתוּחַ וְנִסְתַּמֵּא וְחָזַר וְנִתְפַּתֵּחַ, שָׁפוּי וְנִשְׁתַּטָּה וְחָזַר וְנִשְׁתַּפָּה, כָּשֵׁר. זֶה הַכְּלָל, כָּל שֶׁתְּחִלָּתוֹ וְסוֹפוֹ בְדַעַת, כָּשֵׁר:
ז. אַף הַנָּשִׁים שֶׁאֵינָן נֶאֱמָנוֹת לוֹמַר מֵת בַּעְלָהּ, נֶאֱמָנוֹת לְהָבִיא אֶת גִּטָּהּ, חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ. מַה בֵּין גֵּט לְמִיתָה, שֶׁהַכְּתָב מוֹכִיחַ. הָאִשָּׁה עַצְמָהּ מְבִיאָה אֶת גִּטָּהּ, וּבִלְבַד שֶׁהִיא צְרִיכָה לוֹמַר, בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם:
1. With regard to one who brings a bill of divorce from a country overseas and says: The bill of divorce was written in my presence but it was not signed in my presence; or if he said: It was signed in my presence but it was not written in my presence; or: All of it was written in my presence and half of it was signed in my presence, i.e., he observed the signing of only one witness; or: Half of it was written in my presence and all of it was signed in my presence, in all these cases the document is invalid. If one agent bringing a bill of divorce says: It was written in my presence, and one other agent says: It was signed in my presence, it is invalid. If two agents say: It was written in our presence, and one says: It was signed in my presence, it is invalid. And Rabbi Yehuda deems the document valid. If one agent says: It was written in my presence, and two agents say: It was signed in our presence, it is valid.
2. If a bill of divorce was written during the day and signed on the same day; or if it was written at night and signed on that same night; or if it was written at night and signed on the following day, then it is valid. The new calendar day begins at night, so that in all of these cases the writing and the signing were performed on the same date. However, if it was written during the day and signed on that same night, it is invalid, as the writing and the signing were not on the same calendar day. Rabbi Shimon deems the bill of divorce valid. The mishna explains the ruling of Rabbi Shimon: As Rabbi Shimon would say: All documents that were written during the day and signed at night are invalid because the date recorded in the document is a day prior to the day the document takes effect, except for women’s bills of divorce. Since a bill of divorce is not used to collect money, it is of no concern if the date that appears on it is before the time when it was signed.
3. One may write a bill of divorce with any material that can be used for writing: With deyo, with paint [sam], with sikra, with komos, with kankantom or with anything that produces permanent writing. However, one may not write with other liquids, nor with fruit juice, nor with anything that does not produce permanent writing. Similarly, with regard to the document itself, one may write on anything, even on an olive leaf, or on the horn of a cow. And the latter is valid if he gives her the entire cow. Likewise, one may write a bill of divorce on the hand of a slave, and that is valid if he gives her the slave. Rabbi Yosei HaGelili disagrees and says: One may not write a bill of divorce on any living thing, nor may it be written on food.
4. One may not write a bill of divorce on anything that is attached to the ground. If one wrote it on something that was attached to the ground, and afterward he detached it, signed it, and gave it to her, then it is valid. Rabbi Yehuda deems a bill of divorce invalid unless its writing and its signing were performed when it was already detached. Rabbi Yehuda ben Beteira says: One may not write a bill of divorce on erased paper or on unfinished leather [diftera], because writing on these surfaces can be forged. And the Rabbis deem valid a bill of divorce that was written on either of these items.
5. Anyone is qualified to write a bill of divorce, even a deaf-mute, an imbecile, or a minor. Additionally, a woman may write her own bill of divorce and give it to her husband so that he can present it to her. And a man may write his own receipt, which must be given to him by the woman to confirm that he has paid her the value of her marriage contract. This is because the ratification of a bill of divorce is only through its signatories, and it is irrelevant who wrote it. Anyone is fit to serve as an agent to bring a bill of divorce to a woman except for a deaf-mute, an imbecile, or a minor, or a blind person, or a gentile.
6. If a minor received the bill of divorce and then reached the age of majority, or one received it when he was a deaf-mute and then became able to hear, or one received it when he was blind and then became able to see, or one received it when he was an imbecile and then became halakhically competent, or one received it when he was a gentile and then converted, in all of these cases he is unfit to bring the bill of divorce. However, if one received it when he was able to hear, and then became a deaf-mute, and then again became able to hear; or if one received it when he was able to see, and then became blind, and then again became able to see; or one received it when he was halakhically competent, and then became an imbecile, and then again became halakhically competent, in all of these cases he is fit to bring the bill of divorce. This is the principle: Anyone who is halakhically competent in the beginning and in the end is fit, even if there was time in the interim when he was unfit.
7. There are instances in which a woman’s testimony that another woman’s husband has died is not deemed credible (Yevamot 117a). If there is a presumption that due to their familial relationship the two women hate each other, there is concern that the woman is testifying falsely in order to harm the other woman. By doing so, she can cause the other woman to remarry. If her original husband then proves to be living, she will be required to leave her second husband. This mishna teaches: Even the women who are not deemed credible to testify on behalf of a woman and say: Her husband died, and she is permitted to remarry, are deemed credible to bring her bill of divorce. The relatives of the woman who are not deemed credible to testify that her husband has died are: Her mother-in-law; and her mother-in-law’s daughter; and her rival wife, i.e., another wife of her husband’s; and her yevama, i.e., her husband’s brother’s wife; and her husband’s daughter. The mishna explains: What is the difference between a bill of divorce and death, that certain women are deemed credible to testify about one but not the other? With regard to a bill of divorce, it is so that the writing proves that the husband is divorcing his wife, and the testimony is needed only to supplement the bill of divorce. Similarly, the woman herself may bring her own bill of divorce, provided that she is required by the court to state in its presence: It was written in my presence and it was signed in my presence, as the Gemara will explain.
גמרא
חוּץ מֵחֶרֶשׁ שׁוֹטֶה וְקָטָן וְסוּמָא וְנָכְרִי. בִּשְׁלָמָא חֶרֶשׁ שׁוֹטֶה וְקָטָן דְּלָאו בְּנֵי דֵעָה נִינְהוּ נָכְרִי נַמֵי דְּלָאו בַּר הַתֵּירָה הוּא. אֶלָּא סוּמָא אֲמָאי לָא. אָמַר רַב שֵׁשַׁת לְפִי שֶׁאֵינוֹ יוֹדֵעַ מִמִּי נוֹטְלוֹ וּלְמִי נוֹתְנוֹ. מַתְקִיף לָהּ רַב יוֹסֵף הֵיאָךְ סוּמָא מוּתָּר בְּאִשְׁתּוֹ. הֵיאָךְ בְּנֵי אָדָם מוּתָּרִים בִּנְשׁוֹתֵיהֶם בַּלַּיְלָה. אֶלָּא בִּטְבִיעוּת עֵינָא דְקָלָא הָכָא נַמֵי בִּטְבִיעוּת עֵינָא דְקָלָא. אֶלָּא אָמַר רַב יוֹסֵף הָכָא בְּחוּצָה לָאָרֶץ עַסְקִינָן דְבָעֵי לְמֵימָר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם. וְלָא מָצִי לְמֵימָר. אָמַר לֵיהּ אַבַּיֵּי אֶלָּא מֵעַתָּה פָּתוּחַ וְנִסְתַּמָּא דְמָצֵי אָמַר הֲכִי נַמֵי דְכָשֵׁר. וְהָא קָתָּנֵי פָּתוּחַ וְנִסְתַּמָּא וְחָזַר וְנִתְפַּתַּח כָּשֵׁר חָזַר וְנִתְפַּתַּח אִין לָא חָזַר וְנִתְפַּתַּח לֹא הוּא הַדִּין דְאַף עַל גַּב דְלֹא חָזַר וְנִתְפַּתַּח וְאַיְידִי דְקָתָּנֵי שָׁפוּי וְנִשְׁתַּטָּה וְחָזַר וְנִשְׁתַּפָּה טַעְמָא דְחָזַר וְנִשְׁתַּפֶּה הָא לָא חָזַר וְנִשְׁתַּפֶּה לָא. תָּנָא נַמֵי פָּתוּחַ וְנִסְתַּמָּא וְחָזַר וְנִתְפַּתַּח. אָמַר רַב אָשֵׁי דִיקָא נַמֵי דְקָתָּנֵי זֶה הַכְּלַל כָּל שֶׁתְּחִלָּתוֹ וְסוֹפוֹ בְּדַעַת כָּשֵׁר וְלֹא קָתָּנֵי כָּל שֶׁתְּחִלָּתוֹ וְסוֹפוֹ בַּכַּשְׁרוּת כָּשֵׁר שְׁמַע מִינָהּ. בָּעוּ מִינֵיהּ מֵרִבִּי אָמֵי עֶבֶד מַהוּ שֶׁיֵּעָשֶׂה שְׁלִיחַ לְקַבֵּל גֵּט אִשָּׁה מִיַּד בַּעְלָהּ אָמַר לְהוּ מִדְקָא פָסִיל לֵיהּ לְנָכְרִי מִכְּלַל דְּעֶבֶד כָּשֵׁר. אָמַר רִבִּי יוֹחָנָן אֵין הָעֶבֶד נַעֲשֶׂה שְׁלִיחַ לְקַבֵּל גֵּט לְאִשָּׁה מִיַּד בַּעְלָהּ לְפִי שֶׁאֵינוֹ בְּתוֹרַת גִּיטִין וְקִדּוּשִׁין. מַתְקִיף לָהּ רִבִּי אֶלְעָזָר טַעְמָא בְּמִילְתָא דְלֶיתֵיהּ הָא בְּמִילְתָא דְאִיתֵיהּ כָּשֵׁר וְהָא נָכְרִי וְהָא כוּתִי דְאִיתְנְהוּ בְּתוֹרַת תְּרוּמָה דְנַפְשַׁיְיהוּ. דִּתְנַן הַנָּכְרִי וְהַכּוּתִי שֶׁתָּרְמוּ מִשֶּׁלָּהֶם תְּרוּמָתָן תְּרוּמָה וּתְנַן נָכְרִי שֶׁתָּרַם שֶׁל יִשְׂרָאֵל אֲפִילוּ בִּרְשׁוּת אֵין תְּרוּמָתוֹ תְּרוּמָה מָאי טַעְמָא לָאו מִשּׁוּם דִּכְתִיב (במדבר י''ח) אַתֶּם גַּם אַתֶּם מַה אַתֶּם יִשְׂרָאֵל אַף שְׁלוּחֲכֶם יִשְׂרָאֵל. אֲמָרֵי דְבֵי רִבִּי יַנַּאי לָא מַה אַתֶּם בְּנֵי בְרִית אַף שְׁלוּחֲכֶם בְּנֵי בְרִית:
GEMARA: The Gemara asks with regard to those the mishna lists as not being qualified to bring a bill of divorce: Granted, a deaf-mute, an imbecile, and a minor are not qualified because they are not halakhically competent, and only one who is competent can be appointed as an agent. Additionally, a gentile also is not qualified, as he is not subject to the halakhot that permit a woman to remarry via a bill of divorce. A person cannot serve as an agent for a matter that does not apply to him. But why isn’t a blind person qualified to bring a bill of divorce? Rav Sheshet says: Because he does not know from whom he takes it and to whom he gives it, and since he is unaware of this he will not be able to testify about it.
Rav Yosef objects to this: If there is a concern that a blind person cannot distinguish between different people, then how is a blind man permitted to have sexual relations with his wife? How does he know that she is in fact his wife? Similarly, how are all people permitted to have sexual relations with their wives at night? If it is dark, they cannot see them. Rather, you must say that they are permitted through voice recognition [teviut eina dekala]. They can recognize each other based on their voices. Here too, with regard to a blind person, he can recognize the giver and receiver of the bill of divorce through voice recognition.
Rather, Rav Yosef says: Here we are dealing with a husband who sends a bill of divorce to his wife outside of Eretz Yisrael, where the agent needs to say: It was written in my presence and it was signed in my presence, and a blind man cannot say this because he is unable to see it being written or signed.
Abaye said to him: However, if that is so, then a person who is able to see when he receives the bill of divorce and then becomes blind, who can say: It was written and signed in my presence, as he was able to see when it was written and signed, would you say that he is also fit to bring the bill of divorce? But it is taught in the mishna: If one received it when he was able to see, and then became blind, and then again became able to see, then he is fit to bring the bill of divorce. It can be inferred from here that only when he again became able to see, yes, he may bring it. But if he did not again become able to see, then no, he may not bring it.
The Gemara answers this question: In fact, with regard to a blind person, the same is true, that although he did not again become able to see he can serve as an agent to bring the bill of divorce and testify that it was written and signed in his presence. And why does it teach that the blind man became able to see again? Since the mishna teaches that one who received the bill of divorce when he was halakhically competent, and then became an imbecile, and then again became halakhically competent is qualified to bring the bill of divorce. And in that case, the reason why he is qualified is specifically that he again became halakhically competent, but if he did not again become halakhically competent, then he is not qualified. Therefore, the mishna also teaches with regard to one who was able to see that he then became blind and then again became able to see.
Rav Ashi said: The language of the mishna is also precise, as it teaches that this is the principle: Anyone who is halakhically competent in the beginning and in the end is fit, and it does not teach: Anyone who is fit in the beginning and the end is fit. Learn from the mishna that it is not necessary for him to be fit in the beginning and the end, as there are times that being fit in the beginning is sufficient, as in the case of one who became blind after witnessing the writing and signing of the bill of divorce. However, it is clear that he must be halakhically competent both in the beginning and the end, which a blind person is.
§ They raised a dilemma before Rabbi Ami: With regard to a slave, what is the halakha? Can he be made an agent to receive a woman’s bill of divorce from the hand of her husband? Is he qualified to act as an agent or not? He said to them: From the fact that the mishna disqualified a gentile,
one can learn by inference that a slave is fit. Rav Asi says that Rabbi Yoḥanan says: A slave cannot become an agent to receive a bill of divorce for a woman from the hand of her husband, because he is not included in the halakhot of divorce and betrothal, and one can act as an agent only in a matter that applies to him.
Rabbi Elazar objects to this explanation as to why a slave cannot act as an agent: The reason that a slave is unfit is that this agency pertains to a matter whose halakhot he is not included in, but for a matter whose halakhot he is included in, i.e., a mitzva that applies to a slave, is he fit to serve as an agent?
But what of a gentile and a Samaritan,who are included in the halakhot of teruma with regard to their own produce, i.e., they must designate a portion of it for the priest, as we learned in a mishna (Terumot 3:9): With regard to a gentile and a Samaritan that separated teruma from their own produce, their teruma is considered teruma. And yet we learned in a different mishna (Terumot 1:1): In the case of a gentile who separated teruma from a Jew’s produce, i.e., acted as his agent, even if he did so with permission from the Jew, his teruma is not teruma.
What is the reason for this? Is it not because it is written “you” in the verse that is the source for the halakhot of agency: “So you also shall set apart a gift unto the Lord of all your tithes” (Numbers 18:28), and the Sages expound the expression “so you also” to mean the following: Just as you, the ones appointing the agents, are Jews, so too, your agents must be Jews. Since slaves are not full-fledged Jews, they should be disqualified from ever acting as agents, even in a matter in which they are included in its halakhot.
The Sages from the school of Rabbi Yannai say: No, the verse should be expounded in the following manner: Just as you, the ones appointing the agents, are members of the covenant, so too, your agents must be members of the covenant. Gentiles cannot serve as agents because they are not members of the covenant. Slaves, whose masters are commanded to circumcise them and who are obligated in some of the mitzvot, are members of the covenant, and they can serve as agents in a matter in which they are included in its halakhot.
זוהר
אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וְגוֹמֵר. מָאי הָאי לְגַבֵּי הָאי אֶלָּא כְמָה דִכְתִיב לִמְעוֹל מַעַל בַּיְיָ. רִבִּי אֶלְעָזָר אָמַר אִישׁ אִישׁ. מָאי הָאי אִישׁ אִישׁ דְּהָא בְחָד סַגֵּי אֶלָּא הָא אוּקְמוּהָ. אֲבָל אִישׁ אִישׁ מַשְׁמַע אִישׁ דְּאִיהוּ אִישׁ וְקִיֵּים קְרָא דִכְתִיב שְׁתֵה מַיִם מִבּוֹרֶךָ וְגוֹמֵר. כְּדֵין הוּא אִישׁ בְּעַלְמָא אִישׁ לְגַבֵּי אִתְּתֵיהּ וּמָעֲלָה בוֹ מַעַל הָא בְחַד סָגֵי אֲמָאי תְּרֵי אֶלָּא חָד לְעֵילָא וְחָד לְתַתָּא. חַד לִכְנֶסֶת יִשְׂרָאֵל וְחַד לְבַעְלָהּ. בְּגִין כַּךְ וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ. אֲמָאי אֶל הַכֹּהֵן רָזָא דְּמִלָּה בְגִין דְּכַהֲנָא שׁוּשְׁבִינָא אִיהוּ דְמַטְרוֹנִיתָא הָכָא אִית לְאִסְתַּכְּלָא הָא כְתִיב (ויקרא א') וְשָׁחַט אֶת בֶּן הַבָּקָר וְשָׁחַט אַחֲרָא וְלָאו כַהֲנָא דְכַהֲנָא אָסִיר לֵיהּ בְּדִינָא בְּגִין דְּלָא יַפְגִּים הַהוּא אַתַר דְאָחִיד בֵּיהּ וְאַתְּ אַמְרַת וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן לְמֵדָן דִּינָהָא. אֶלָּא וַדָּאי כַהֲנָא לְדָא חָזֵי בְגִין דְּאִיהוּ שׁוּשְׁבִינָא לְמַטְרוֹנִיתָא וְכָל נְשֵׁי עַלְמָא מִתְבָּרְכָן (נ''א אִתְאַחֲדָת) בִּכְנֶסֶת יִשְׂרָאֵל וְעַל דָּא אִתְּתָא דִלְתַתָּא מִתְבָּרְכָא בְשֶׁבַע בְּרָכוֹת דַאֲחִידַת בָּהּ בִּכְנֶסֶת יִשְׂרָאֵל וְכַהֲנָא קָאִים לְאַתְקְנָא מִלֵּי דְמַטְרוֹנִיתָא וּלְעַיְּינָא בְכָל מַה דְאִצְטְרִיךְ בְּגִין כַּךְ כַּהֲנָא לְדָא וְלָא אַחֲרָא. וְאִי תֵימָא דְאִיהוּ עָבִיד דִּינָא לָאו הָכִי אֶלָּא לְאַסְגָּאָה שְׁלָמָא בְּעַלְמָא קָא אִשְׁתְּדַל בְּהָאי וּלְאַסְגָּאָה חֶסֶד. דְאִי הַהִיא אִתְּתָא אִשְׁתְּכָחַת זַכָּאָה כַהֲנָא אַסְגֵּי שְׁלָמָא בְהוּ וְלֹא עוֹד אֶלָּא דְמִתְעַבְּרָא בִבְרָא דְכַר וְאִתְעֲבִיד שְׁלָמָא עַל יְדוֹי. וְאִי לָא אִשְׁתְּכָחַת זַכָּאָה אִיהוּ לָא עָבִיד דִּינָא אֶלָּא הַהוּא שְׁמָא קַדִּישָׁא דְאִיהִי קָא מְשַׁקְּרַת בֵּיהּ הוּא עָבִיד דִּינָא בָדִיק לָהּ. תָּא חֲזֵי כַהֲנָא לָא עָיִיל גַּרְמָהּ לְהָאי אֶלָּא כַד הִיא יְהֲבַת גַרְמָהּ קָמֵיהּ לְחַפָּאָה (נ''א לְזַכָּאָה) זִמְנָא וּתְרֵין שָׁאִיל לָה כֵּיוַן דְּאִיהִי בַעְיָא לְאִשְׁתַּכְּחָא זַכָּאָה כְדֵין כַּהֲנָא עָבִיד עוֹבָדָא בְגִין לְאַסְגָּאָה שְׁלָמָא. כַּהֲנָא כְתִיב שְׁמָא קַדִּישָׁא חָד זִמְנָא בְאֹרַח מֵישָׁר לְבָתָר כְּתִיב לֵיהּ. לְמַפְרֵעַ אַתְוָון סְרִיטִין בִּטְהִירִין דִּינָא בְדִינָא. רַחֲמֵי בְרַחֲמֵי. רַחֲמֵי בְדִינָא וְדִינָא בְרַחֲמֵי. אִשְׁתְּכָחַת זַכָּאָה אַתְוָון רַחֲמֵי אִשְׁתְּכָחוּ וְדִינִין סַלְקִין. לָא אִשְׁתְּכָחַת כִדְקָא יֵאוֹת רַחֲמֵי סַלְקִין וְדִינִין אִשְׁתְּאָרוּ וּכְדֵין דִינָא אִתְעֲבִיד:
אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וְגוֹ': שׁוֹאֵל, מַה זֶּה אֵצֶל זֶה. כְּלוֹמָר לָמָּה נִסְמְכָה פָּרָשַׁת סוֹטָה לְפָרָשַׁת מְעִילָה. וּמֵשִׁיב, אֶלָּא, כְּמוֹ שֶׁכָּתוּב שָׁם. (במדבר ה') לִמְעוֹל מַעַל בַּה', כָּתוּב גַּם כָּאן בְּסוֹטָה, וּמָעֲלָה בוֹ מָעַל. וְהֵם עִנְיָן אֶחָד, וְעַל כֵּן נִסְמְכוּ זֶה לָזֶה. רַבִּי אֶלְעָזָר אָמַר, אִישׁ אִישׁ, מַהוּ אִישׁ אִישׁ שְׁנֵי פְּעָמִים, הֲרֵי בְּאַחַת הָיָה דַּי. וּמֵשִׁיב, אֶלָּא כְּבָר הֶעֱמִידוּהוּ, אֲבָל אִישׁ אִישׁ פֵּרוּשׁוֹ, אִישׁ שֶׁהוּא אִישׁ, דְּהַיְנוּ שֶׁקִּיַּם הַכָּתוּב (משלי ה') שְׁתֵה מַיִם מִבּוֹרְךְ, וְלֹא נָתַן עֵינָיו בְּאִשָּׁה אַחֶרֶת, אָז הוּא אִישׁ בָּעוֹלָם, אִישׁ אֶל אִשְׁתּוֹ. וּמָעֲלָה בּוֹ מַעֲלָה, שׁוֹאֵל, הֲרֵי בְּמַעַל אֶחָד הָיָה דַּי, לָמָּה שְׁנֵי פְּעָמִים מַעַל. וּמֵשִׁיב, אֶלָּא מַעַל אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה, דְּהַיְנוּ אֶחָד בִּכְנֶסֶת יִשְׂרָאֵל, שֶׁהִיא מַלְכוּת, וְאֶחָד בְּבַעֲלָהּ, שֶׁהוּא ז''א. מִשּׁוּם זֶה וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן. שׁוֹאֵל, לָמָּה יָבִיא אִשְׁתּוֹ אֶל הַכֹּהֵן. וְלֹא לַשּׁוֹפֵט. וּמֵשִׁיב, סוֹד הַדָּבָר הוּא, מִשּׁוּם שֶׁהַכֹּהֵן הוּא שׁוֹשְׁבִינָהּ שֶׁל הַמַּלְכָּה, דְּהַיְנוּ הַמְּתַקֵּן אֶת הַמַּלְכוּת לְזַוֵּג עִם ז''א, וְעַל כֵּן שַׁיָּךְ לוֹ תִּקּוּן הַפְּגָם שֶׁל הַסּוֹטָה, הַמַּגִּיעַ עַד הַמַּלְכוּת, כַּנִּזְכָּר לְעֵיל. כָּאן יֵשׁ לְהִסְתַּכֵּל, הֲרֵי כָּתוּב (ויקרא א') וְשָׁחַט אֶת בֶּן הַבָּקָר, אֲשֶׁר וְשָׁחַט פֵּרוּשׁוֹ, אַחֵר וְלֹא הַכֹּהֵן, מִשּׁוּם שֶׁהַכֹּהֵן אָסוּר לוֹ לִפְעוֹל בְּדִין, כְּדֵי שֶׁלֹּא יִפְגּוֹם אוֹתוֹ הַמָּקוֹם שֶׁהַכֹּהֵן אָחוּז בּוֹ, דְּהַיְנוּ חֶסֶד, וְאַתָּה אוֹמֵר, וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן לָדוּן הַדִּין שֶׁלָּהּ. אֶלָּא וַדַּאי רַק הַכֹּהֵן רָאוּי לָזֶה, מִשּׁוּם שֶׁהוּא שׁוֹשְׁבִינָהּ שֶׁל הַמַּלְכָּה, וְכָל נְשֵׁי הָעוֹלָם מִתְבָּרְכוֹת מִכְּנֶסֶת יִשְׂרָאֵל. וְעַל כֵּן הָאִשָּׁה שֶׁלְּמַטָּה, מִתְבָּרֶכֶת, בִּשְׁעַת נִשּׂוּאִין, בְּשֶׁבַע בְּרָכוֹת, מִשּׁוּם שֶׁהִיא אֲחוּזָה בִּכְנֶסֶת יִשְׂרָאֵל, שֶׁיֵּשׁ בָּהּ שֶׁבַע סְפִירוֹת חג''ת נהי''מ. וְהַכֹּהֵן עוֹמֵד לְתַקֵּן דִּבְרֵי הַמַּלְכָּה, שֶׁהִיא הַמַּלְכוּת, וּלְעַיֵּן בְּכָל מַה שֶּׁהִיא צְרִיכָה. מִשּׁוּם זֶה רַק הַכֹּהֵן רָאוּי לָזֶה וְלֹא אַחֵר. וְאִם תֹּאמַר שֶׁהַכֹּהֵן עוֹשֶׂה דִּין, שֶׁהוּא סוֹתֵר לְמַדְרֵגָתוֹ שֶׁהִיא חֶסֶד. וּמֵשִׁיב, אֵינוֹ כֵּן, אֶלָּא כְּדֵי לְהַרְבּוֹת שָׁלוֹם בָּעוֹלָם הוּא מִשְׁתַּדֵּל בָּזֶה, וּלְהַגְדִּיל הַחֶסֶד. כִּי אִם הָאִשָּׁה הַהִיא נִמְצֵאת נְקִיָּה, הַכֹּהֵן מַרְבֶּה שָׁלוֹם בָּהֶם, בָּאִשָּׁה וּבְבַעֲלָהּ, וְלֹא עוֹד אֶלָּא שֶׁמִּתְעַבֶּרֶת בְּבֵן זָכָר. וְנַעֲשֶׂה שָׁלוֹם עַל יָדוֹ. וְאִם אֵינָהּ נִמְצֵאת נְקִיָּה, אֵין הַכֹּהֵן עוֹשֶׂה דִּין, אֶלָּא הַשֵּׁם הַקָּדוֹשׁ הַהוּא שֶׁהִיא שִׁקְרָה בּוֹ, הוּא עוֹשֶׂה דִּין, וְהוּא בּוֹדֵק אוֹתָהּ. בֹּא וּרְאֵה, הַכֹּהֵן לֹא הִכְנִיס עַצְמוֹ לָזֶה. אֶלָּא כְּשֶׁהִיא נוֹתֶנֶת עַצְמָהּ לְפָנָיו לְהַשְּׁקוֹתָהּ, כְּדֵי שֶׁתִּזְכֶּה, פַּעַם וּשְׁתַּיִם שׁוֹאֵל אוֹתָהּ, וְכֵיוָן שֶׁהִיא רוֹצָה לְהִמָּצֵא נְקִיָּה, אָז עוֹשֶׂה הַכֹּהֵן מַעֲשֶׂה, כְּדֵי לְהַרְבּוֹת הַשָּׁלוֹם בֵּינָהּ לְבַעֲלָהּ. הַכֹּהֵן כּוֹתֵב אֶת הַשֵּׁם הַקָּדוֹשׁ, פַּעַם אַחַת בְּדֶרֶךְ יָשָׁר, דְּהַיְנוּ יהו''ה. וּלְאַחַר כָּךְ כּוֹתֵב אוֹתוֹ לְמַפְרֵעַ, דְּהַיְנוּ הוה''י. וְהָאוֹתִיּוֹת, שֶׁנִּמְחוּ לְתוֹךְ הַמַּיִם, הָיוּ נִשְׂרָטוֹת בְּאוֹרוֹת עֶלְיוֹנִים אַרְבַּע בְּחִינוֹת, שֶׁהֵם, דִּין בְּדִין, רַחֲמִים בְּרַחֲמִים, רַחֲמִים בְּדִין, דִּין בְּרַחֲמִים. אִם נִמְצֵאת נְקִיָּה, הָאוֹתִיּוֹת שֶׁל הָרַחֲמִים נִמְצְאוּ וְאוֹתִיּוֹת הַדִּין עָלוּ. וְאִם לֹא נִמְצֵאת כָּרָאוּי, אוֹתִיּוֹת הָרַחֲמִים עָלוּ, וְאוֹתִיּוֹת הַדִּין נִשְׁאֲרוּ. וְאָז נַעֲשֶׂה הַדִּין.
הלכה פסוקה
א. נָהֲגוּ הָעָם בְּרוֹב עָרֵינוּ לְבָרֵךְ בְּרָכוֹת אֵלּוּ זוּ אַחַר זוּ בְּבֵית הַכְּנֶסֶת בֵין נִתְחַיְּיבוּ בָּהֵן בֵּין לֹא נִתְחַיְּיבוּ בָּהֵן וְטָעוּת הוּא. וְאֵין רָאוּי לַעֲשׂוֹת כֵּן וְלֹא יְבָרֵךְ בְּרָכָה אֶלָּא אִם כֵּן נִתְחַיָּיב בָּה:
ב. הַמַּשְׁכִּים לִקְרוֹא בַּתּוֹרָה קוֹדֶם שֶׁיִּקְרָא קְרִיאַת שְׁמַע בֵּין קוֹרֵא בַּתּוֹרָה שֶׁבִּכְתָב בֵּין קוֹרֵא בַּתּוֹרָה שֶׁבְּעַל פֶּה נוֹטֵל יָדָיו תְּחִלָּה וּמְבָרֵךְ שָׁלש בְּרָכוֹת וְאַחַר כַּךְ קוֹרֵא. וְאֵלּוּ הֵן: אֲשֶׁר קִדְשָׁנוּ בְמִצְוֹתָיו וְצִוָּנוּ עַל דִבְרֵי תוֹרָה. וְהָעֲרֶב נָא ה' אֱלֹהֵינוּ אֶת דִּבְרֵי תּוֹרָתְךָ בְּפִינוּ וּבְפִיפִיּוֹת עַמְּךָ כָּל בֵּית יִשְׂרָאֵל וְנִהְיֶה אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי עַמְּךָ יוֹדְעֵי שְׁמֶךָ וְעוֹסְקֵי תוֹרָתֶךָ בָּרוּךְ אַתָּה ה' הַמְּלַמֵּד תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ בָּרוּךְ אַתָּה ה' נוֹתֵן הַתּוֹרָה:
ג. בְּכָל יוֹם חַיָּיב אָדָם לְבָרֵךְ שָׁלשׁ בְּרָכוֹת אֵלּוּ וְאַחַר כַּךְ קוֹרֵא מְעַט מִדִּבְרֵי תוֹרָה. וְנַהֲגוּ הָעָם לִקְרוֹא בִּרְכַּת כֹּהֲנִים. וְיֵשׁ מְקוֹמוֹת שֶׁקוֹרִין צַו אֶת בְּנֵי יִשְׂרָאֵל. וְיֵשׁ מְקוֹמוֹת שֶׁקּוֹרִין שֶׁתֵּיהֶן וְקוֹרִין פְּרָקִים אוֹ הֲלָכוֹת מִן הַמִּשְׁנָה וּמִן הַבְּרַיְיתוֹת:
The people in most of our cities have the custom of reciting these blessings in the Synagogue, consecutively, whether they were under an obligation to do so or not. This however is an erroneous practice which should not be followed. No blessing should be recited unless there is an obligation to do so.
If one rises early to read the Torah, before he has recited the Shema, whether it is the Written or the Oral Law that he intends to study, he first washes his hands, recites three blessings and then proceeds to his reading. The blessings are as follows: "Who hast sanctified us by Thy commandments and given us a command concerning the words of the Law. Make pleasant, we beseech Thee, O Lord our God, the words of Thy Law in our mouth and in the mouth of Thy people, all the house of Israel, so that we with our offspring and the offspring of Thy people all the house of Israel may know Thy name and learn Thy Law for its own sake. Blessed art Thou, O Lord, who givest the Law. Blessed art Thou, O Lord our God, King of the Universe, who hast chosen us from all nations and given us Thy Law. Blessed art Thou, O Lord, who givest the Law."
It is a duty to recite these three blessings daily and then read a small portion of the words of the Torah. The people have the custom to read the Priestly Benediction.*Numbers 6:24-26. In some places the section referring to the Daily Sacrifices*Numbers 28:1-8. is read. In others again, both these sections are read. Chapters or paragraphs from the Mishna or the Boraitha are also read.
מוסר
כְּתִיב בְּסוֹף הוֹשֵׁעַ (יד) שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ. גְּדוֹלָה תְּשׁוּבָה שֶׁמַּגַּעַת עַד כִּסֵּא הַכָּבוֹד שֶׁנֶּאֱמַר עַד ה' וְהִיא אַחַת מִן הַדְּבָרים שֶׁקָּדְמוּ לְעוֹלָם וְהִיא שְׁקוּלָה כְּנֶגֶד כָּל הַקָּרְבָּנוֹת שֶׁנֶּאֱמַר (תהלים נא) זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֹא נֶאֱמַר זֶבַח אֶלָּא זִבְחֵי וְאַל יֵרָאֶה לְבַעַל הַתְּשׁוּבָה שֶׁהוּא מְרוּחָק מִמַּעֲלַת הַצַדִּיקִים מִפְּנֵי הָעֲוֹנוֹת וְהַחֲטָאִים וְהַפְּשָׁעִים אֲשֶׁר הָעֱוָה וְחָטָא וּפָשַׁע כִּי אֵין הַדָּבָר כֵּן אֶלָּא אָהוּב הוּא וְנֶחְמָד לִפְנֵי הַבּוֹרֵא יוֹתֵר מִן הַצַדִּיקִים שֶׁהֲרֵי טָעַם אֶת הַחֵטְא וְכָפָה אֶת יִצְרוֹ וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה בִּמְקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִים צַדִּיקִים גְּמוּרִים אֵינָם יְכוֹלִים לַעֲמוֹד וְאַשְׁרֵי הַמִּתְגַּבֵּר עַל יִצְרוֹ כְּשֶׁהוּא אִישׁ בָּחוּר וְטוֹב כְּמוֹ שֶׁאָמַר הַכָּתוּב (קהלת יב) וּזְכוֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרוֹתֶיךָ: