תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
ח (כב) וְאַחֲרֵי־כֵ֞ן בָּ֣אוּ הַלְוִיִּ֗ם לַעֲבֹ֤ד אֶת־עֲבֹֽדָתָם֙ בְּאֹ֣הֶל מוֹעֵ֔ד לִפְנֵ֥י אַהֲרֹ֖ן וְלִפְנֵ֣י בָנָ֑יו כַּאֲשֶׁר֩ צִוָּ֨ה יְהֹוָ֤ה אֶת־מֹשֶׁה֙ עַל־הַלְוִיִּ֔ם כֵּ֖ן עָשׂ֥וּ לָהֶֽם׃ {ס}
וּבָתַר כֵּן עֲלּוּ לֵוָאֵי לְמִפְלַח יָת פָּלְחַנְהוֹן בְּמַשְׁכַּן זִמְנָא קֳדָם אַהֲרֹן וְקָדָם בְּנוֹהִי כְּמָא דִּי פַקִּיד יְיָ יָת משֶׁה עַל לֵוָאֵי כֵּן עֲבָדוּ לְהוֹן:
(כג) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
וּמַלִּיל יְיָ עִם משֶׁה לְמֵימָר:
(כד) זֹ֖את אֲשֶׁ֣ר לַלְוִיִּ֑ם מִבֶּן֩ חָמֵ֨שׁ וְעֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה יָבוֹא֙ לִצְבֹ֣א צָבָ֔א בַּעֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד׃
דָּא דִּי לְלֵוָאֵי מִבַּר חָמֵשׁ וְעַשְׂרִין שְׁנִין וּלְעֵלָּא יֵיתֵי לַחֲיָלָא חֵילָא בְּפָלְחַן מַשְׁכַּן זִמְנָא:
(כה) וּמִבֶּן֙ חֲמִשִּׁ֣ים שָׁנָ֔ה יָשׁ֖וּב מִצְּבָ֣א הָעֲבֹדָ֑ה וְלֹ֥א יַעֲבֹ֖ד עֽוֹד׃
וּמִבַּר חַמְשִׁין שְׁנִין יְתוּב מֵחֵיל פָּלְחָנָא וְלָא יִפְלַח עוֹד:
(כו) וְשֵׁרֵ֨ת אֶת־אֶחָ֜יו בְּאֹ֤הֶל מוֹעֵד֙ לִשְׁמֹ֣ר מִשְׁמֶ֔רֶת וַעֲבֹדָ֖ה לֹ֣א יַעֲבֹ֑ד כָּ֛כָה תַּעֲשֶׂ֥ה לַלְוִיִּ֖ם בְּמִשְׁמְרֹתָֽם׃ {פ}
וִישַׁמַּשׁ עִם אֲחוֹהִי בְּמַשְׁכַּן זִמְנָא לְמִטַּר מַטָּרָא וּפָלְחָנָא לָא יִפְלָח כְּדֵין תַּעְבֵּד לְלֵוָאֵי בְּמַטְּרַתְהוֹן:
8 (22) And after that, the Levites went in to do their service in the Tent of Meeting before Aharon, and before his sons: as the Lord had commanded Moshe concerning the Levites, so they did to them.
(23) And the Lord spoke to Moshe, saying,
(24) This is that which belongs to the Levites: from twenty five years old and upward they shall go in to wait upon the service of the Tent of Meeting:
(25) and from the age of fifty years they shall go out of the ranks of the service, and shall serve no more:
(26) but shall minister with their brothers in the Tent of Meeting, to keep the charge, and shall do no service. Thus shalt thou do to the Levites as regards their charge.
נביאים
ד (ח) וַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃
וַהֲוָה פִּתְגַם נְבוּאָה מִן קֳדָם יְיָ עִמִי לְמֵימָר:
(ט) יְדֵ֣י זְרֻבָּבֶ֗ל יִסְּד֛וּ הַבַּ֥יִת הַזֶּ֖ה וְיָדָ֣יו תְּבַצַּ֑עְנָה וְיָ֣דַעְתָּ֔ כִּֽי־יְהֹוָ֥ה צְבָא֖וֹת שְׁלָחַ֥נִי אֲלֵיכֶֽם׃
יְדֵי זְרֻבָּבֶל שְׁרִיאָה לְמִבְנֵי בֵיתָא הָדֵין וִידוֹהִי יְשַׁכְלְלוּנֵיהּ וְתֵידְעוּן אֲרֵי יְיָ צְבָאוֹת שַׁלְחַנִי לְאִתְנַבָּאָה לְכוֹן:
(י) כִּ֣י מִ֣י בַז֮ לְי֣וֹם קְטַנּוֹת֒ וְשָׂמְח֗וּ וְרָא֞וּ אֶת־הָאֶ֧בֶן הַבְּדִ֛יל בְּיַ֥ד זְרֻבָּבֶ֖ל שִׁבְעָה־אֵ֑לֶּה עֵינֵ֣י יְהֹוָ֔ה הֵ֥מָּה מְשׁוֹטְטִ֖ים בְּכׇל־הָאָֽרֶץ׃
אֲרֵי מַן הוּא דֵכִי דְבַסַר יוֹמָא דֵין עַל בִּנְיָנָא דְהוּא זְעֵיר הֲלָא יְתוּב וְיֶחְדֵי כַּד יֶחֱזֵי יַת אֶבֶן מַשְׁקוֹלְתָּא בִידָא דִזְרֻבָּבֶל שַׁבְעָא נִדְבְּכִין כְּאִלֵין קֳדָם יְיָ גְלַן עוֹבָדֵי בְּנֵי אֱנָשָׁא בְּכָל אַרְעָא:
(יא) וָאַ֖עַן וָאֹמַ֣ר אֵלָ֑יו מַה־שְּׁנֵ֤י הַזֵּיתִים֙ הָאֵ֔לֶּה עַל־יְמִ֥ין הַמְּנוֹרָ֖ה וְעַל־שְׂמֹאולָֽהּ׃
וַאֲתִיבֵית וַאֲמָרֵית לֵיהּ מָא תְרֵין זֵיתַיָא הָאִלֵין עַל יְמִין מְנַרְתָּא וְעַל סְמָלָא:
(יב) וָאַ֣עַן שֵׁנִ֔ית וָאֹמַ֖ר אֵלָ֑יו מַה־שְׁתֵּ֞י שִׁבְּלֵ֣י הַזֵּיתִ֗ים אֲשֶׁר֙ בְּיַ֗ד שְׁנֵי֙ צַנְתְּר֣וֹת הַזָּהָ֔ב הַֽמְרִיקִ֥ים מֵעֲלֵיהֶ֖ם הַזָּהָֽב׃
וַאֲתִיבֵית תִּנְיָנוּת וַאֲמָרֵית לֵיהּ מָא תְּרֵין שׁוּבְלֵי זֵיתַיָא דִבְיַד תְּרֵין אִסְקְרִיטְוָן דִדְהַב דִמְרִיקִין מִנְהוֹן מִשְׁחָא לְבוֹצִינֵי דַהֲבָא:
4 (8) Then the word of the Lord came to me, saying,
(9) The hands of Zerubbavel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts has sent me to you.
(10) For who has despised the day of small things? for those seven shall rejoice, and shall see the plummet in the hand of Zerubbavel; the eyes of the Lord, they rove to and fro through the whole earth.
(11) Then I answered, and said to him, What are these two olive trees upon the right side of the candlestick and upon the left side of it?
(12) And I answered again, and said to him, What are these two olive branches which are beside the two golden spouts that empty the golden oil out of themselves?
כתובים
קז (א) הֹד֣וּ לַיהֹוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
שַׁבַּחוּ קֳדָם יְיָ אֲרוּם טָב אֲרוּם לַעֲלַם טוּבֵיהּ:
(ב) יֹ֭אמְרוּ גְּאוּלֵ֣י יְהֹוָ֑ה אֲשֶׁ֥ר גְּ֝אָלָ֗ם מִיַּד־צָֽר׃
יֵימְרוּן פָּרִיקַיָא דַייָ דִי פַרְקִינוּן מִן יַד מְעִיקָא:
(ג) וּֽמֵאֲרָצ֗וֹת קִ֫בְּצָ֥ם מִמִּזְרָ֥ח וּמִֽמַּעֲרָ֑ב מִצָּפ֥וֹן וּמִיָּֽם׃
וּמֵאַרְעֲתָא כַּנְשִׁינוּן מִמַדִנְחָא וּמִמַעֲרָבָא מִצִפּוּנָא וּמִן יַמָא דָרוֹמָא:
(ד) תָּע֣וּ בַ֭מִּדְבָּר בִּישִׁימ֣וֹן דָּ֑רֶךְ עִ֥יר מ֝וֹשָׁ֗ב לֹ֣א מָצָֽאוּ׃
עַל עַמָא דְבֵית יִשְׂרָאֵל אִתְנַבֵּי וַאֲמַר עַמָא בֵּית יִשְׂרָאֵל טָעוּ בְּמַדְבְּרָא בִּצְדִי אָרְחָא קַרְתָּא דִמְיַתְבָא לָא אַשְׁכָּחוּ:
(ה) רְעֵבִ֥ים גַּם־צְמֵאִ֑ים נַ֝פְשָׁ֗ם בָּהֶ֥ם תִּתְעַטָּֽף׃
כָּפְנִים לְחוֹד צָחֲיָן נַפְשַׁתְהוֹן תִּשְׁתַּלְהֲיָא:
107 (1) O Give thanks to the Lord, for he is good: for his steadfast love endures for ever.
(2) Let the redeemed of the Lord say so, whom he has redeemed from the hand of the enemy;
(3) and gathered them out of the lands, from the east, and from the west, from the north, and from the south.
(4) They wandered in the wilderness in a desert way; they found no city to dwell in.
(5) Hungry and thirsty, their soul fainted in them.
משנה
א. הָעוֹר, וְהָרֹטֶב, וְהַקִּפָּה, וְהָאֱלָל, וְהָעֲצָמוֹת, וְהַגִּידִין, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, מִצְטָרְפִין לְטַמֵּא טֻמְאַת אֳכָלִים, אֲבָל לֹא טֻמְאַת נְבֵלוֹת. כַּיּוֹצֵא בוֹ, הַשּׁוֹחֵט בְּהֵמָה טְמֵאָה לְנָכְרִי וּמְפַרְכֶּסֶת, מְטַמְּאָה טֻמְאַת אֳכָלִין, אֲבָל לֹא טֻמְאַת נְבֵלוֹת, עַד שֶׁתָּמוּת אוֹ עַד שֶׁיַּתִּיז אֶת רֹאשָׁהּ. רִבָּה לְטַמֵּא טֻמְאַת אֳכָלִין מִמַּה שֶׁרִבָּה לְטַמֵּא טֻמְאַת נְבֵלוֹת. רַבִּי יְהוּדָה אוֹמֵר, הָאֱלָל הַמְכֻנָּס, אִם יֶשׁ בּוֹ כַזַּיִת בְּמָקוֹם אֶחָד, חַיָּב עָלָיו:
ב. אֵלּוּ שֶׁעוֹרוֹתֵיהֶן כִּבְשָׂרָן, עוֹר הָאָדָם, וְעוֹר חֲזִיר שֶׁל יִשּׁוּב. רַבִּי יוֹסֵי אוֹמֵר, אַף עוֹר חֲזִיר הַבָּר. וְעוֹר חֲטוֹטֶרֶת שֶׁל גָּמָל הָרַכָּה, וְעוֹר הָרֹאשׁ שֶׁל עֵגֶל הָרַךְ, וְעוֹר הַפְּרָסוֹת, וְעוֹר בֵּית הַבֹּשֶׁת, וְעוֹר הַשָּׁלִיל, וְעוֹר שֶׁתַּחַת הָאַלְיָה, וְעוֹר הָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט. רַבִּי יְהוּדָה אוֹמֵר, הַלְּטָאָה כַחֻלְדָּה. וְכֻלָּן שֶׁעִבְּדָן אוֹ שֶׁהִלֵּךְ בָּהֶן כְּדֵי עֲבוֹדָה, טְהוֹרִין, חוּץ מֵעוֹר הָאָדָם. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, שְׁמֹנָה שְׁרָצִים יֵשׁ לָהֶן עוֹרוֹת:
ג. הַמַּפְשִׁיט בַּבְּהֵמָה וּבַחַיָּה, בַּטְּהוֹרָה וּבַטְּמֵאָה, בַּדַּקָּה וּבַגַּסָּה, לְשָׁטִיחַ, כְּדֵי אֲחִיזָה. וּלְחֵמֶת, עַד שֶׁיַּפְשִׁיט אֶת הֶחָזֶה. הַמַּרְגִּיל, כֻּלּוֹ חִבּוּר לַטֻּמְאָה, לִטָּמֵא וּלְטַמֵּא. עוֹר שֶׁעַל הַצַּוָּאר, רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אֵינוֹ חִבּוּר. וַחֲכָמִים אוֹמְרִים, חִבּוּר, עַד שֶׁיַּפְשִׁיט אֶת כֻּלּוֹ:
ד. עוֹר שֶׁיֵּשׁ עָלָיו כַּזַּיִת בָּשָׂר, הַנּוֹגֵע בְּצִיב הַיּוֹצֵא מִמֶּנּוּ, וּבְשַׂעֲרָה שֶׁכְּנֶגְדּוֹ, טָמֵא. הָיוּ עָלָיו כִּשְׁנֵי חֲצָאֵי זֵיתִים, מְטַמֵּא בְמַשָּׂא וְלֹא בְמַגָּע, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא בְמַגָּע וְלֹא בְמַשָּׂא. וּמוֹדֶה רַבִּי עֲקִיבָא בִּשְׁנֵי חֲצָאֵי זֵיתִים שֶׁתְּחָבָן בְּקֵיסָם וֶהֱסִיטָן, שֶׁהוּא טָמֵא. וּמִפְּנֵי מָה רַבִּי עֲקִיבָא מְטַהֵר בָּעוֹר, מִפְּנֵי שֶׁהָעוֹר מְבַטְּלָן:
ה. קוּלִית הַמֵּת וְקוּלִית הַמֻּקְדָּשִׁים, הַנּוֹגֵעַ בָּהֶן, בֵּין סְתוּמִים בֵּין נְקוּבִים, טָמֵא. קוּלִית נְבֵלָה וְקוּלִית הַשֶּׁרֶץ, הַנּוֹגֵעַ בָּהֶן סְתוּמִים, טְהוֹרִים. נְקוּבִים כָּל שֶׁהוּא, מִטַּמֵּא בְמַגָּע. מִנַּיִן שֶׁאַף בְּמַשָּׂא, תַּלְמוּד לוֹמַר (ויקרא יא), הַנֹּגֵעַ וְהַנֹּשֵׂא, אֶת שֶׁבָּא לִכְלָל מַגָּע, בָּא לִכְלָל מַשָּׂא, לֹא בָא לִכְלָל מַגָּע, לֹא בָא לִכְלָל מַשָּׂא:
ו. בֵּיצַת הַשֶּׁרֶץ הַמְרֻקֶּמֶת, טְהוֹרָה. נִקְּבָה כָל שֶׁהוּא, טְמֵאָה. עַכְבָּר שֶׁחֶצְיוֹ בָשָׂר וְחֶצְיוֹ אֲדָמָה, הַנּוֹגֵעַ בַּבָּשָׂר, טָמֵא. בָּאֲדָמָה, טָהוֹר. רַבִּי יְהוּדָה אוֹמֵר, אַף הַנּוֹגֵעַ בָּאֲדָמָה שֶׁכְּנֶגֶד הַבָּשָׂר, טָמֵא:
ז. הָאֵבָר וְהַבָּשָׂר הַמְדֻלְדָּלִין בִּבְהֵמָה, מְטַמְּאִין טֻמְאַת אֳכָלִין בִּמְקוֹמָן, וּצְרִיכִין הֶכְשֵׁר. נִשְׁחֲטָה בְהֵמָה, הֻכְשְׁרוּ בְדָמֶיהָ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הֻכְשָׁרוּ. מֵתָה הַבְּהֵמָה, הַבָּשָׂר צָרִיךְ הֶכְשֵׁר. הָאֵבָר מְטַמֵּא מִשּׁוּם אֵבָר מִן הַחַי וְאֵינוֹ מְטַמֵּא מִשּׁוּם אֵבַר נְבֵלָה, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר:
ח. הָאֵבָר וְהַבָּשָׂר הַמְדֻלְדָּלִין בָּאָדָם, טְהוֹרִין. מֵת הָאָדָם, הַבָּשָׂר טָהוֹר. הָאֵבָר מְטַמֵּא מִשּׁוּם אֵבָר מִן הַחַי וְאֵינוֹ מְטַמֵּא מִשּׁוּם אֵבָר מִן הַמֵּת, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר:
1. All foods that became ritually impure through contact with a source of impurity transmit impurity to other food and liquids only if the impure foods measure an egg-bulk. In that regard, the Sages ruled that even if a piece of meat itself is less than an egg-bulk, the attached hide, even if it is not fit for consumption, joins together with the meat to constitute an egg-bulk. And the same is true of the congealed gravy attached to the meat, although it is not eaten; and likewise the spices added to flavor the meat, although they are not eaten; and the meat residue attached to the hide after flaying; and the bones; and the tendons; and the lower section of the horns, which remains attached to the flesh when the rest of the horn is removed; and the upper section of the hooves, which remains attached to the flesh when the rest of the hoof is removed. All these items join together with the meat to constitute the requisite egg-bulk to impart the impurity of food. Although if any of them was an egg-bulk they would not impart impurity of food, when attached to the meat they complete the measure. But they do not join together to constitute the measure of an olive-bulk required to impart the impurity of animal carcasses. Similarly, there is another item that imparts impurity of food but not impurity of animal carcasses: In the case of one who slaughters a non-kosher animal for a gentile and the animal is still twitching and comes into contact with a source of impurity, the animal becomes impure with impurity of food and imparts impurity of food to other food, but does not impart impurity of animal carcasses until it dies, or until one severs its head. The mishna summarizes: The Torah included certain items to impart impurity of food beyond those which it included to impart impurity of animal carcasses. Rabbi Yehuda says: With regard to the meat residue attached to the hide after flaying that was collected, if there is an olive-bulk of it in one place it imparts impurity of an animal carcass, and one who contracts impurity from it and then eats consecrated foods or enters the Temple is liable to receive karet. By collecting it in one place, the person indicates that he considers it as meat.
2. These are the entities whose skin has the same halakhic status as their flesh: The skin of a dead person, which imparts impurity like his flesh; and the skin of a domesticated pig, which is soft and eaten by gentiles, and imparts the impurity of an animal carcass like its flesh. Rabbi Yehuda says: Even the skin of a wild boar has the same status. And the halakhic status of the skin of all of the following animals is also like that of their flesh: The skin of the hump of a young camel that did not yet toughen; and the skin of the head of a young calf; and the hide of the hooves; and the skin of the womb; and the skin of an animal fetus in the womb of a slaughtered animal; and the skin beneath the tail of a ewe; and the skin of the gecko [anaka], and the desert monitor [ko’aḥ], and the lizard [leta’a], and the skink [ḥomet], four of the eight creeping animals that impart ritual impurity after death. Rabbi Yehuda says: The halakhic status of the skin of the lizard is like that of the skin of the weasel and is not like that of its flesh. And with regard to all of these skins, in a case where one tanned them or spread them on the ground and trod upon them for the period of time required for tanning, they are no longer classified as flesh and are ritually pure, except for the skin of a person, which maintains the status of flesh. Rabbi Yoḥanan ben Nuri says: All eight creeping animals enumerated in the Torah have skins whose halakhic status is not that of flesh.
3. The halakhic status of the hide of an animal after it was flayed is no longer like its flesh in terms of becoming impure and imparting impurity. Nevertheless, in the case of one who flays either a domesticated animal or an undomesticated animal; a ritually pure animal that was slaughtered properly and afterward came in contact with impurity, e.g., the one flaying it is impure, or a ritually impure unslaughtered carcass; a small animal, e.g., sheep, or a large animal, e.g., cattle; and even after flaying the animal’s hide is still partially attached to the flesh, the hide’s halakhic status remains that of flesh in some circumstances. These circumstances are: If he is flaying the animal for the purpose of using the hide as a carpet, a tablecloth, or to drape over a couch, in which case he would cut the hide along the length of the animal from head to tail and then remove the hide from both sides, its halakhic status remains that of flesh until he has flayed the measure of grasping the hide, i.e., two handbreadths. And if he is flaying the animal for the purpose of crafting a leather jug, in which case he cuts a circle near the animal’s neck and removes the hide in a downward movement, its halakhic status remains that of flesh until he flays the animal’s entire breast. In the case of one who seeks to fashion a jug and begins flaying from the legs, until he removes the animal’s hide in its entirety, the entire hide is considered as having a connection with the flesh and its halakhic status remains that of flesh with regard to impurity, i.e., with regard to becoming impure and with regard to imparting impurity. If one removed the entire hide except for the hide over the neck, Rabbi Yoḥanan ben Nuri says: It is not considered to have a connection to the flesh, and the Rabbis say: It is considered to have a connection to the flesh until he removes the animal’s hide in its entirety, including the neck.
4. In the case of a hide of an unslaughtered carcass upon which there is an olive-bulk of flesh, one who touches a strand of flesh emerging from the flesh or a hair that is on the side of the hide opposite the flesh is ritually impure. Although he did not touch an olive-bulk of the flesh, he is rendered impure with the impurity of an unslaughtered carcass. The reason is that the strand of flesh has the same status as the flesh itself, and the hair is considered protection to the flesh, which also has the same status as the flesh with regard to one who touches it. If upon the hide there were two half olive-bulks, the hide imparts the impurity of an unslaughtered carcass by means of carrying, because one moves them together, but not by means of contact with the flesh, because one touches them separately; this is the statement of Rabbi Yishmael. Rabbi Akiva says: The hide does not impart impurity, neither by means of contact nor by means of carrying. And Rabbi Akiva concedes in the case of two half olive-bulks where one skewered them with a wood chip and moved them that he is impure. And for what reason does Rabbi Akiva deem one ritually pure in a case where he moved both half olive-bulks with the hide, as in that case, too, he moved them together? It is because the hide separates between them and nullifies them.
5. With regard to the thigh bone of a human corpse, and the thigh bone of a sacrificial animal that was rendered unfit as piggul, i.e., an offering that was sacrificed with the intent to consume it after its designated time, or notar, i.e., part of an offering left over after the time allotted for its consumption, whether these thigh bones were sealed and there was no access to the marrow, or whether they were perforated and there was access to the marrow, one who touches them is ritually impure. The reason is that a piece of bone of a corpse the size of a barley grain imparts impurity, and the bone of a sacrificial animal that was disqualified in this manner imparts impurity by rabbinic decree via contact. With regard to the thigh bone of an unslaughtered carcass and the thigh bone of a creeping animal, one who touches them when they are sealed remains ritually pure. If one of these thigh bones was perforated at all, it imparts impurity via contact, as in that case contact with the bone is tantamount to contact with the marrow. From where is it derived that even with regard to impurity transmitted via carrying there is a distinction between sealed and perforated thigh bones? It is derived from a verse, as the verse states: “One who touches the carcass thereof shall be impure until the evening; and one who carries the carcass thereof shall be impure until the evening” (Leviticus 11:39–40), indicating: That which enters the category of impurity via contact, enters the category of impurity via carrying; that which does not enter the category of impurity via contact, does not enter the category of impurity via carrying.
6. The egg of a creeping animal in which tissue of an embryo developed and one who comes into contact with the egg are ritually pure, as the impure creeping animal is hermetically sealed. But if one perforated the egg with a hole of any size, one who comes in contact with the egg is ritually impure. In the case of a mouse that grows from the ground and is half-flesh half-earth, one who touches the half that is flesh is impure; one who touches the half that is earth is pure. Rabbi Yehuda says: Even one who touches the half that is earth where it is adjacent to the flesh is ritually impure.
7. The limb of an animal, with flesh, sinews, and bones, and the flesh of an animal, that were partially severed and remain hanging from the animal do not have the halakhic status of a limb severed from a living animal, which imparts impurity like an unslaughtered carcass, or of flesh severed from a living animal, which is ritually pure, respectively. If one had intent to eat the limb or the flesh, the limb or flesh becomes impure if it comes in contact with a source of impurity, and they impart impurity as food to other foods and liquids, although they remain in their place attached to the animal. But in order for them to become impure, they need to be rendered susceptible to impurity through contact with one of the seven liquids that facilitate susceptibility. If the animal was slaughtered, although this act of slaughter does not render it permitted for consumption by a Jew (see 73b), the limb and the flesh were thereby rendered susceptible to impurity by coming in contact with the blood of the slaughtered animal, as blood is one of the seven liquids; this is the statement of Rabbi Meir. Rabbi Shimon says: They were not rendered susceptible to impurity through the animal’s own blood; they are rendered susceptible only once they have been wet with another liquid. If the animal died without slaughter, the hanging flesh needs to be rendered susceptible to impurity in order to become impure, as its halakhic status is that of flesh severed from a living animal, which is ritually pure and does not have the status of an unslaughtered carcass. The hanging limb imparts impurity as a limb severed from a living animal but does not impart impurity as the limb of an unslaughtered carcass; this is the statement of Rabbi Meir. And Rabbi Shimon deems the limb ritually pure.
8. The limb and the flesh of a person that were partially severed and remain hanging from a person are ritually pure, although there is no potential for healing. If the person died, the hanging flesh is ritually pure, as its halakhic status is that of flesh severed from a living person. The hanging limb imparts impurity as a limb severed from the living and does not impart impurity as a limb from a corpse; this is the statement of Rabbi Meir. And Rabbi Shimon deems the flesh and the limb ritually pure.
גמרא
אָמַר רַב אִידִי בַּר אָבִין אָמַר רַב יִצְחָק בַּר אַשֵּׁיָין מַיִם רִאשׁוֹנִים מִצְוָה. וְאַחֲרוֹנִים חוֹבָה. מְתִיבֵי מַיִם רִאשׁוֹנִים וְאַחֲרוֹנִים חוֹבָה. אֶמְצָעִיִים רְשׁוּת. מִצְוָה לְגַבֵּי רְשׁוּת חוֹבָה קָרֵי לָהּ. גּוּפָא מַיִם רִאשׁוֹנִים וְאַחֲרוֹנִים חוֹבָה. אֶמְצָעִיִים רְשׁוּת. רִאשׁוֹנִים נוֹטְלִין בֵּין בַּכֶּלִי בֵּין עַל גַבֵּי קַרְקַע. אַחֲרוֹנִים אֵין נוֹטְלִין אֶלָּא בַכֶּלִי. וַאֲמָרֵי לָהּ אֵין נוֹטְלִין עַל גַּבֵּי קַרְקַע מָאי בֵּינַיְיהוּ אִיכָּא בֵינַיְיהוּ קִינְסָא. מַיִם רִאשׁוֹנִים נוֹטְלִין בֵּין בְּחַמִין בֵּין בְּצוֹנֵן אַחֲרוֹנִים אֵין נוֹטְלִין אֶלָא בְּצוֹנֵן מִפְּנֵי שֶׁחַמִּין מְפַעְפְּעִין אֶת הַיָּדַיִם וְאֵין מַעֲבִירִין אֶת הַזּוֹהֲמָה. (ע''ב) אֶמְצָעִיִים רְשׁוּת. אָמַר רַב נַחְמָן לֹא שָׁנוּ אֶלָּא בֵין תַּבְשִׁיל לְתַּבְשִׁיל אֲבָל בֵּין תַּבְשִׁיל לִגְבִינָה חוֹבָה. אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב חִיָּיא מִפְּנֵי מַה אָמְרוּ מַיִם אַחֲרוֹנִים חוֹבָה שֶׁמֶּלַח סְדוֹמִית יֵשׁ שֶׁמְּסַמֵּא אֶת הָעֵינַיִם. אָמַר אַבַּיֵּי וּמִשְׁתַּכַּח כִּי קוּרְטָא בְּכוּרָא. אָמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי כָּל מִלְחָא מָאי אָמַר לֵיהּ לָא מִבַּעְיָא. אָמַר אָבַּיֵּי מֵרֵישׁ הֲוָה אֲמִינָא הָאי דְלָא מָשׁוּ מַיָא בַּתְרָאֵי עַל אַרְעָא מִשּׁוּם זוֹהֲמָא. אָמַר לִי מָר מִשּׁוּם דְשַׁרְיָא רוּחַ רָעָה עָלַיְיהוּ וְאָמַר אַבַּיֵּי מֵרֵישׁ הֲוָה אֲמֵינָא הָאי דְכַנְשֵׁי נַשְׁוָורָאָה מִשּׁוּם מְנַקִּירוּתָא. אָמַר לִי מָר מִשּׁוּם דְקָשֶׁה לַעֲנִיוּתָא. הַהוּא גַבְרָא דַהֲוָה מְהַדֵר עָלֵיהּ שַׂרָא דַעֲנִיּוּתָא וְלָא הֲוָה יָכִיל לֵיהּ דְּקָא זָהִיר אֲנַשְׁוָורָא טוּבָא. יוֹמָא חָד כָּרַךְ רִיפְתָּא אַיַּבְלֵי אָמַר הָשַׁתָּא וַדַּאי נָפַל בִּידָאי. בָּתַר דְּאָכִיל אַיְיתֵי מָרָא עַקְרִינְהוּ לִיַבְלֵי שַׁדִּנְהוּ לְנַהֲרָא שְׁמָעֵיהּ דְקָאָמַר וַוי דְאָפָקֵיהּ הַהוּא גַבְרָא מִבֵּיתֵיהּ:
§ Having mentioned the manner of washing hands during a meal, the Gemara discusses another matter concerning washing hands. Rav Idi bar Avin says that Rav Yitzḥak bar Ashyan says: The first waters, i.e., washing of the hands before eating bread, are a mitzva by rabbinic law, but the final waters, washing of the hands upon conclusion of the meal and before reciting Grace after Meals, are an obligation, a more stringent requirement.
The Gemara raises an objection to this ruling from a baraita: The first waters and the final waters are an obligation, whereas the middle waters, between courses during the meal, are optional. Apparently, the first waters are also an obligation, not a mitzva. The Gemara responds: Although the first waters are in fact a mitzva, the tanna calls a mitzva an obligation when compared to an optional requirement.
The Gemara analyzes the matter itself. The full text of the baraita is as follows: First waters and final waters are an obligation, whereas middle waters are optional. For first waters, one may wash either by spilling the water into a vessel or onto the ground. But for final waters, one washes only by pouring the water into a vessel. And some say a slightly different version of the baraita: For final waters, one may not wash by pouring the water onto the ground.
The Gemara interjects: What is the difference between these two versions? The Gemara answers: There is a practical difference between them with regard to pouring the water on thin wood slivers on the ground. According to the first version, which requires that the water be poured into a vessel, one may not use such slivers for this purpose, whereas according to the second version, which merely prohibits pouring the water onto the ground, one may use wood slivers.
The baraita continues: With regard to first waters, one may wash either with hot water or with cold water. But for final waters, one may wash only with cold water, because hot water softens the hands and does not remove the dirt from them. The Gemara analyzes the statement that for first waters one may wash either with hot water or with cold water: Rav Yitzḥak bar Yosef says that Rabbi Yannai says: They taught this halakha only in a case where the hand does not
recoil [soledet] from the water’s heat. But if the hand recoils from it, one may not wash with it.
And there are those who teach a version of this statement with regard to the latter clause of the baraita: For final waters, one may wash only with cold water, but one may not wash with hot water. Rav Yitzḥak bar Yosef says that Rabbi Yannai says: They taught that one may not use hot water only in a case where the water is so hot that the hand recoils from it, but if the hand does not recoil from it, one may wash with it. The Gemara comments: One can learn by inference from this version of the statement that in the case of first waters, even if the water is so hot that the hand recoils from it, it is permitted to use it for washing.
§ The baraita states that middle waters are optional. Rav Naḥman says: They taught this only with regard to washing the hands between one cooked dish and another cooked dish served at a meal. But between a cooked dish and cheese there is an obligation to wash one’s hands.
§ The baraita further teaches that final waters are an obligation. Rav Yehuda, son of Rabbi Ḥiyya, says: For what reason did the Sages say that final waters are an obligation? It is because Sodomite salt is sometimes present, a small amount of which blinds the eyes. Since Sodomite salt could remain on one’s hands, one must wash them after eating. Abaye said: And this type of dangerous salt is present in the proportion of a pinch [korta] in an entire kor of regular salt. Rav Aḥa, son of Rava, said to Rav Ashi: If one measured salt between meals, what is the halakha? Must he wash his hands afterward? He said to him: It is not necessary to say this; he is certainly obligated to do so.
§ Abaye said: At first I would say that this halakha that one may not wash his hands with final waters over the ground is due to messiness. But the Master, Rabba, said to me that it is because an evil spirit rests upon the water and passersby are liable to be afflicted.
And Abaye also said: At first I would say that the reason for this statement of the Sages that one should not take anything from the table when a person is holding a cup to drink, is lest a mishap occur at the meal, i.e., the one holding the cup might have wanted the item that was taken, and since he is unable to speak he will choke in his anger. But the Master subsequently said to me that it is because it is bad for one’s health, causing a spirit of pain in half his head, i.e., a migraine.
And we said that this practice is prohibited only if one takes an item from the table and does not put it back. But as for taking and putting back, we have no problem with it. And likewise, we said it is prohibited only if one takes the item beyond four cubits of the table. But if one leaves it within four cubits, we have no problem with it. And furthermore, we said this halakha only with regard to an item that is necessary for the meal. But in the case of an item that is not necessary for the meal, we have no problem with it.
The Gemara relates that Mar bar Rav Ashi was particular not to remove any object from the table when someone was holding his cup in hand, even with regard to a mortar [asita] and pestle [bukhna] for spices, like all items that are necessary for the meal.
And Abaye further said: At first I would say that this practice that people collect the crumbs of bread after a meal is due to cleanliness. But the Master subsequently said to me that it is because leaving them is bad for, i.e., it can increase, a person’s vulnerability to poverty.
The Gemara relates: There was a certain man who was pursued by the ministering angel of poverty, but the angel was unable to impoverish him, as he was exceptionally careful with regard to crumbs. One day that man broke his bread over grass, and some crumbs fell among the blades of grass. The angel said: Now he will certainly fall into my hands, as he cannot collect all the crumbs. After the man ate, he brought a hoe, uprooted the grass, and threw it into the river. He subsequently heard the ministering angel of poverty say: Woe is me, as that man has removed me from my house, i.e., my position of comfort.
זוהר
וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן. רִבִּי חִיָּיא פָּתַח (תהלים קיב) פִּזַר נָתַן לָאֶבְיוֹנִים צִדְקָתוֹ עוֹמֶדֶת לָעַד קַרְנוֹ תָּרוּם בְּכָבוֹד. פִּזַּר נָתַן לָאֶבְיוֹנִים מָאי פִּזַּר כְּמָה דְאַתְּ אָמַר (משלי יא) יֵשׁ מְפַזֵּר וְנוֹסַף עוֹד. יָכוֹל פִּזּוּר בְּעַלְמָא קָא מַשְׁמַע לָן פִּזַּר נָתַן לָאֶבְיוֹנִים כֵּיוָן דְּיָהִיב לְמִסְכְּנֵי הָאי פִּזוּרָא יֵאוֹת מָאי וְנוֹסַף עוֹד בְכֹלָא. וְנוֹסַף עוֹד בְּעוּתְרָא וְנוֹסַף עוֹד בְחַיֵּי. הָאי קְרָא הָכִי מִבְעֵי לֵיהּ יֵשׁ מְפַזֵר וְיוֹסֵף עוֹד מָאי וְנוֹסַף אֶלָּא הַהוּא אָתָר דְּשָׁרֵי בֵיהּ מִיתָה הוּא גָרִים לֵיהּ דְּיִתּוֹסַף מֵחַיִּים דִלְעֵילָא לְאוֹסְפָא לֵיה. אָמַר רִבִּי יְהוּדָה אָמַר רִבִּי חִיָּיא קְרָא אַסְהֵיד דְכָל מָאן דְיָהִיב לְמִסְכְּנֵי אַתְעַר אִילָנָא דְחַיֵּי לְאוֹסְפָא לְהַהוּא אִילָנָא דְמוֹתָא וּכְדֵין אִשְׁתְּכַח חַיִּים וְחִדּוּ לְעֵילָא וּבַר נָשׁ דְּגָרִים דָּא בְּשַׁעְתָּא דְאִצְטְרִיךְ לֵיהּ הַהוּא אִילָנָא דְּחַיֵּי קָאִים עֲלֵיהּ וְהַהוּא אִילָנָא דְמוֹתָא אָגִין עֲלוֹי וּבְגִין כַּךְ וְנוֹסַף עוֹד (כְּמַה דְאַתְּ אָמֵר) (תהלים קיא) צִדְקָתוֹ עוֹמֶדֶת לָעַד מָאי עוֹמֶדֶת לָעַד עוֹמֶדֶת עָלֵיהּ דְּבַר נָשׁ לְזַמְּנָא לֵיהּ קִיּוּמָא וְחַיִּים כְּמָה דְאִיהוּ יָהִיב לֵיהּ חַיִּים וְאַתְעַר לְגַבֵּיהּ חַיִּין הָכִי נָמֵי יַהֲבִין לֵיהּ וְאִינוּן תְּרֵי אִילָנִין (יָהֲבִין לֵיהּ) קַיְימִין עָלֵיהּ לְשֵׁיזָבָא לֵיהּ וּלְאוֹסְפָא לֵיהּ חַיִּין קַרְנוֹ תָרוּם בְכָבוֹד. תָּא חֲזֵי עַלְמָא דְאַמְרָן הַהוּא קֶרֶן תָּרוּם. וּבְמָה בְכָבוֹד דִלְעֵילָא דְהָאי בַּר נָשׁ גָּרִים לְחַבְּרָא לוֹן כַּחֲדָא וּלְאַרְקָא בִּרְכָאן לְעֵילָא וְתַתָּא. רִבִּי אַבָּא אָמַר בְּכָל זִמְנָא דְמִשְׁכְּנָא אַתְקָם בְּעוֹבָדֵיהוֹן דִבְנֵי נָשָׁא כְדֵין הַהוּא יוֹמָא יוֹמָא דְחֶדְוָוא דְכֹלָא וּמְשַׁח רְבוּת קַדִּישָׁא אִתְרַק בְּהַנְהוּ בוֹצִינִין וְנַהֲרִין כֻּלְּהוּ מָאן דְּגָרִים דָּא גָּרִים לֵיהּ (בְּהַהוּא עַלְמָא דְאָתֵי) דְיִשְׁתְּזִיב בְּהָאי עַלְמָא וִיְּהֵא לֵיהּ חַיִּים בְּעַלְמָא דְאָתֵי הָדָא הוּא דִכְתִיב (משלי י''א) וּצְדָקָה תַּצִיל מִמָּוֶת. וּכְתִּיב (שם ד') וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם:
וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן וְכוּ': רַבִּי חִיָּא פָּתַח (תהלים קי''ד) פִּזַּר נָתַן לָאֶבְיוֹנִים צִדְקָתוֹ עוֹמֶדֶת לָעַד קַרְנוֹ תָּרוּם בְּכָבוֹד. פִּזַּר נָתַן לָאֶבְיוֹנִים, שׁוֹאֵל, מַהוּ פִּזַּר. וּמֵשִׁיב, הוּא כְּמוֹ שֶׁאַתָּה אוֹמֵר (משלי י''א) יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד. וְאֶפְשָׁר לוֹמָר שֶׁלְּכָל מְפַזֵּר הוּא כָּךְ, לָכֵן מַשְׁמִיעֵנוּ, פִּזַּר נָתַן לָאֶבְיוֹנִים. כֵּיוָן שֶׁנּוֹתֵן הַפִּזּוּר הַזֶּה לָאֶבְיוֹנִים, רָאוּי הוּא לְהִתְבָּרֵךְ. מַהוּ וְנוֹסָף עוֹד, הַיְנוּ בַּכֹּל, וְנוֹסָף עוֹד בְּעוֹשֶׁר, וְנוֹסָף עוֹד בַּחַיִּים. שׁוֹאֵל, מִקְרָא זֶה, כָּךְ הָיָה צָרִיךְ לוֹמָר, יֵשׁ מְפַזֵּר וְיוֹסֵף עוֹד, מַהוּ וְנוֹסָף. וּמֵשִׁיב, אֶלָּא הַמָּקוֹם הַזֶּה שֶׁשּׁוֹרֶה בּוֹ מִיתָה, דְּהַיְנוּ הַמַּלְכוּת, הוּא גּוֹרֵם לוֹ שֶׁיִּתְוַסֵּף בַּחַיִּים שֶׁל מַעְלָה, וּלְהַמְּשִׁיךְ מִשָּׁם, וּלְהוֹסִיף לוֹ חַיִּים. אָמַר רַבִּי יְהוּדָה, אָמַר רַבִּי חִיָּא, הַמִּקְרָא מֵעִיד, שֶׁכָּל מִי שֶׁנּוֹתֵן צְדָקָה לָאֶבְיוֹנִים, מִתְעוֹרֵר עֵץ הַחַיִּים, שֶׁהוּא ז''א, לְהוֹסִיף חַיִּים לְאִילָן הַמָּוֶת, שֶׁהוּא הַמַּלְכוּת, וְאָז נִמְצָא חַיִּים וְשִׂמְחָה לְמַעְלָה, בַּמַּלְכוּת, וְהָאָדָם שֶׁגָּרַם זֶה, עַל יְדֵי שֶׁנָּתַן צְדָקָה, הִנֵּה בְּשָׁעָה שֶׁצָרִיךְ, אוֹתוֹ עֵץ הַחַיִּים עוֹמֵד עָלָיו, וְאוֹתוֹ אִילָן הַמָּוֶת מֵגִין עָלָיו. וּמִשּׁוּם זֶה, וְנוֹסָף עוֹד. (תהלים קי''ב) צִדְקָתוֹ עוֹמֶדֶת לָעַד: שׁוֹאֵל, מַהוּ עוֹמֶדֶת לָעַד. וּמֵשִׁיב, שֶׁהַצְדָקָה עוֹמֶדֶת עַל הָאָדָם לָתֵת לוֹ קִיּוּם וְחַיִּים. כְּמוֹ שֶׁהוּא נוֹתֵן לוֹ חַיִּים אֶל הֶעָנִי, וּמִתְעוֹרְרִים אֶצְלוֹ הַחַיִּים הָעֶלְיוֹנִים, דְּהַיְנוּ בְּסִבָּתוֹ, כַּנִּזְכָּר לְעֵיל בִּדְבָרוֹ הַסָּמוּךְ, כָּךְ נוֹתְנִים לוֹ חַיִּים. וְאֵלּוּ שְׁתֵּי הָאִילָנוֹת, ז''א וּמַלְכוּת, עוֹמְדִים עָלָיו לְהַצִילוֹ, וּלְהוֹסִיף לוֹ חַיִּים. קַרְנוֹ תָּרוּם בְּכָבוֹד, בֹּא וּרְאֵה, הָעוֹלָם שֶׁאָמַרְנוּ, שֶׁהוּא ז''א, נֶאֱמַר לוֹ, הַהוּא קֶרֶן, שֶׁהוּא הַמַּלְכוּת, תָּרוּם. וּבַמֶּה, בְּכָבוֹד שֶׁל מַעְלָה, שֶׁהוּא הַבִּינָה, שֶׁעַל יְדֵי הֶאָרַת הַבִּינָה מִתְרוֹמֶמֶת הַמַּלְכוּת. מִשּׁוּם שֶׁאוֹתוֹ הָאָדָם, עַל יְדֵי הַצְדָקָה שֶׁנָּתַן, גָּרַם לְחַבֵּר אוֹתָם, דְּהַיְנוּ ז''א וּמַלְכוּת, יַחַד, וּלְהוֹרִיק בְּרָכוֹת לְמַעְלָה וּלְמַטָּה. רַבִּי אַבָּא אָמַר, בְּכָל זְמָן שֶׁהַמִּשְׁכָּן הֻקָּם, בְּמַעֲשֵׂה בְּנֵי הָאָדָם, אָז הַיּוֹם הַהוּא יוֹם שִׂמְחַת הַכֹּל, וְשֶׁמֶן מִשְׁחַת קֹדֶשׁ מֻרָק בַּנֵּרוֹת הָאֵלּוּ, בִּסְפִירוֹת הַמַּלְכוּת, וְכֻלָּם מְאִירִים. מִי שֶׁגָּרַם זֶה, גָּרַם לְעַצְמוֹ שֶׁיִּנָּצֵל בָּעוֹלָם הַזֶּה, וְיִהְיוּ לוֹ חַיִּים בָּעוֹלָם הַבָּא. זֶה שֶׁנֶּאֱמַר (משלי י''א) וּצְדָקָה תַּצִיל מִמָּוֶת. וְכָתוּב (משלי ד') וְאוֹר צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וְאוֹר עַד נְכוֹן הַיּוֹם.
הלכה פסוקה
א. שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן כֵּיצַד בְּשָׁעָה שֶׁהוּא מִתְפַּלֵּל וְהֵם שׁוֹמְעִין וְעוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה הֲרֵי הֵם כְּמִתְפַּלְּלִין. בַּמֶּה דְבָרִים אֲמוּרִים בְּשֶׁאֵינוֹ יוֹדֵעַ לְהִתְפַּלֵּל אֲבַל הַיּוֹדֵעַ אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ אֶלָּא בִתְפִלַּת עַצְמוֹ:
ב. בַּמֶּה דְּבָרִים אֲמוּרִים בִּשְׁאַר יְמוֹת הַשָּׁנָה חוּץ מֵרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים שֶׁל שְׁנַת הַיּוֹבֵל אֲבָל בִּשְׁנֵי יָמִים אֵלּוּ שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הַיוֹדֵעַ כְּשֵׁם שֶׁמּוֹצִיא מִי שֶׁאֵינוֹ יוֹדֵעַ מִפְּנֵי שֶׁהֵם בְּרָכוֹת אֲרוּכּוֹת וְאֵין רוֹב הַיּוֹדְעִים אוֹתָן יְכוֹלִין לְכַוֵּין דַּעְתָּן כִּשְׁלִיחַ צִבּוּר. לְפִיכָךְ אִם רָצָה הַיּוֹדֵעַ לִסְמוֹךְ בִּשְׁנֵי יָמִים אֵלּוּ עַל תְּפִלַּת שְׁלִיחַ צִבּוּר לְהוֹצִיאוֹ יְדֵי חוֹבָתוֹ הָרְשׁוּת בְּיָדוֹ:
The Reader discharges the obligation of the Congregation. How so? When he recites the prayers and they respond with the utterance of Amen after every blessing, they are regarded as praying. This only aplies to one who does not know the liturgy. One who is proficient does not discharge his obligation unless he recites the prayers for himself.
The foregoing rule holds good for all days of the year except New Year's Day and the Day of Atonement in a Jubilee year. On those two days, the Reader discharges the obligations of the proficient as of the non-proficient, on the ground that the prayers recited on those days are lengthy and the majority of those acquainted with them cannot concentrate their minds as the Reader can. Hence, if one who is proficient wishes on those days to rely on the Reader's recital of the prayers, he may do so.
מוסר
תֵּדַע וְתַשְׂכִּיל כִּי מוּסַר הַשֵּׁם יִתְבָּרַךְ לְטוֹבַת הָאָדָם כִּי אִם חָטָא אִישׁ לְפָנָיו וַיַּעַשׂ הָרַע בְּעֵינָיו מוּסַר הַשֵּׁם אֵלָיו לִשְׁתֵּי תּוֹעְלִיּוֹת הָאֶחָד לְכַפֵּר עַל חְטָאָיו וּלְהַעְבִיר אֶת עֲוֹנוֹ כְּמוֹ שֶׁנֶּאֱמַר (תהלים כה) רְאֵה עָנְיִי וַעְמָלִי וְשָׂא לְכָל חַטֹאתַי. וּבְתַחְלוּאֵי הַגּוּף אְשֶׁר חִלָּה הַשֵּׁם בוֹ יְרַפֵּא חוֹלִי נַפְשׁוֹ כִּי הֶעָוֹן חוֹלִי הַנֶּפֶשׁ כְּמוֹ שֶׁנֶּאֱמַר (שם כא) רְפָאָה נַפְשִׁי כִּי חָטָאתִי לָךְ. וְנֶאֱמַר (ישעיה לג) וּבַל יֹאמַר שָׁכֵן חָלִיתִי הָעָם הַיּוֹשֵׁב בָּהּ נְשׂוּא עָוֹן. וְהַשֵּׁנִית לְהוֹכִיחוֹ וְלַהְשִׁיבוֹ מִדְּרָכָיו הָרָעִים כְּמוֹ שֶׁכָּתוּב (צפניה ג) אַךְ תִּירְאִי אוֹתִי תִּקְחִי מוּסָר וְאִם לֹא קִבֵּל הַמוּסָר וְלֹא נִיחַת מִפְּנֵי תּוֹכָחָה וְלֹא מָל עָרְלַת לְבָבוֹ אוֹי לְנַפְשׁוֹ כִּי סָבַל יִסוּרִין וְנָשָׂא אֶת עֲוֹנוֹ וְלֹא נִרְצָה עֲוֹנוֹ אַבָל נִכְפַּל עָנְשׁוֹ כַּאֲשֶׁר בִּיאַרְנוּ:
Know and understand that the reproof of God, may He be blessed, is for the good of man. For if a man sins in front of Him and does evil in His eyes, God's reproof is upon him for two purposes: One is to atone for his sins and to remove the iniquity, as it is stated (Psalms 25:18), "Look at my affliction and suffering, and forgive all my sins." So with the sicknesses of the body, with which God has made him sick, is the sickness of the soul healed. For iniquity is the sickness of the soul, as it is stated (Psalms 41:5),"heal me, for I have sinned against You." And it is [also] stated (Isaiah 33:24), "And none who lives there shall say, 'I am sick'; It shall be inhabited by folk whose sin has been forgiven." And the second is to remind him and have him repent from his evil ways, as it is written (Zephaniah 3:7), "she would fear Me, would take reproof." But if he does not receive the reproof and does not cease on account of the rebuke and does not circumcise the covering of his heart - woe is to him and woe to his soul. For he has suffered afflictions and bore his sin, but his iniquity was not atoned; but rather his punishment was doubled, as we explained.