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חק לישראל - פרשת שלח יום רביעי

תורה

יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
יג (טז) אֵ֚לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח מֹשֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיִּקְרָ֥א מֹשֶׁ֛ה לְהוֹשֵׁ֥עַ בִּן־נ֖וּן יְהוֹשֻֽׁעַ׃
אִלֵּין שְׁמָהַת גֻּבְרַיָּא דִּי שְׁלַח משֶׁה לְאַלָּלָא יָת אַרְעָא וּקְרָא משֶׁה לְהוֹשֵׁעַ בַּר נוּן יְהוֹשֻׁעַ:
(יז) וַיִּשְׁלַ֤ח אֹתָם֙ מֹשֶׁ֔ה לָת֖וּר אֶת־אֶ֣רֶץ כְּנָ֑עַן וַיֹּ֣אמֶר אֲלֵהֶ֗ם עֲל֥וּ זֶה֙ בַּנֶּ֔גֶב וַעֲלִיתֶ֖ם אֶת־הָהָֽר׃
וּשְׁלַח יָתְהוֹן משֶׁה לְאַלָּלָא יָת אַרְעָא דִכְנָעַן וַאֲמַר לְהוֹן סָקוּ דָא בִּדְרוֹמָא וְתִסְקוּן לְטוּרָא:
(יח) וּרְאִיתֶ֥ם אֶת־הָאָ֖רֶץ מַה־הִ֑וא וְאֶת־הָעָם֙ הַיֹּשֵׁ֣ב עָלֶ֔יהָ הֶחָזָ֥ק הוּא֙ הֲרָפֶ֔ה הַמְעַ֥ט ה֖וּא אִם־רָֽב׃
וְתֶחֱזוּן יָת אַרְעָא מָא הִיא וְיָת עַמָּא דְּיָתֵב עֲלַהּ הֲתַקִּיף הוּא אִם חַלָּשׁ הַזְעֵר הוּא אִם סַגִּי:
(יט) וּמָ֣ה הָאָ֗רֶץ אֲשֶׁר־הוּא֙ יֹשֵׁ֣ב בָּ֔הּ הֲטוֹבָ֥ה הִ֖וא אִם־רָעָ֑ה וּמָ֣ה הֶֽעָרִ֗ים אֲשֶׁר־הוּא֙ יוֹשֵׁ֣ב בָּהֵ֔נָּה הַבְּמַֽחֲנִ֖ים אִ֥ם בְּמִבְצָרִֽים׃
וּמָא אַרְעָא דִּי הוּא יָתֵב בַּהּ הֲטָבָא הִיא אִם בִּישָׁא וּמָא קִרְוַיָּא דִּי הוּא יָתֵב בְּהוֹן הַבְּפַצְחִין אִם בִּכְרַכִּין:
(כ) וּמָ֣ה הָ֠אָ֠רֶץ הַשְּׁמֵנָ֨ה הִ֜וא אִם־רָזָ֗ה הֲיֵֽשׁ־בָּ֥הּ עֵץ֙ אִם־אַ֔יִן וְהִ֨תְחַזַּקְתֶּ֔ם וּלְקַחְתֶּ֖ם מִפְּרִ֣י הָאָ֑רֶץ וְהַ֨יָּמִ֔ים יְמֵ֖י בִּכּוּרֵ֥י עֲנָבִֽים׃
וּמָא אַרְעָא הֲעַתִּירָא הִיא אִם מִסְכֵּנָא הֲאִית בַּהּ אִילָנִין אִם לָא וְתִתְקְפוּן וְתִסְּבוּן מֵאִבָּא דְאַרְעָא וְיוֹמַיָּא יוֹמֵי בִּכּוּרֵי עִנְּבִין:
(כא) וַֽיַּעֲל֖וּ וַיָּתֻ֣רוּ אֶת־הָאָ֑רֶץ מִמִּדְבַּר־צִ֥ן עַד־רְחֹ֖ב לְבֹ֥א חֲמָֽת׃
וּסְלִיקוּ וְאַלִּילוּ יָת אַרְעָא מִמַּדבְּרָא דְצִין עַד רְחוֹב לִמְטֵי חֲמָת:
13 (16) These are the names of the men whom Moshe sent to spy out the land. And Moshe called Hoshea son of Nun, Yehoshua.
(17) And Moshe sent them to spy out the land of Kena῾an, and he said to them, Go up this way by the south, and go up into the high land:
(18) and see the country, what it is; and the people who dwell in it, whether they are strong or weak, few or many;
(19) and what the land is that they dwell in, whether it is good or bad; and what cities they dwell in, whether in tents, or in strongholds;
(20) and what the land is, whether fat or lean, whether there are trees in it, or not. And be of good courage, and bring of the fruit of the land. Now the time was the time of the firstripe grapes.
(21) So they went up, and searched the land from the wilderness of Żin to Reĥov, on the way to Ḥamat.

נביאים

ב (טז) וַתֹּ֤אמֶר לָהֶם֙ הָהָ֣רָה לֵּ֔כוּ פֶּֽן־יִפְגְּע֥וּ בָכֶ֖ם הָרֹֽדְפִ֑ים וְנַחְבֵּתֶ֨ם שָׁ֜מָּה שְׁלֹ֣שֶׁת יָמִ֗ים עַ֚ד שׁ֣וֹב הָרֹֽדְפִ֔ים וְאַחַ֖ר תֵּלְכ֥וּ לְדַרְכְּכֶֽם׃
וַאֲמַרַת לְהוֹן לְטוּרָא אֱזִילוּ דִלְמָא יְעַרְעוּן בְּכוֹן רָדְפַיָא וְתִטַמְרוּן תַּמָן תְּלָתָא יוֹמִין עַד דִיתוּבוּן רָדְפַיָא וּבָתַר כֵּן תְּהָכוּן לְאוֹרְחַתְכוֹן:
(יז) וַיֹּאמְר֥וּ אֵלֶ֖יהָ הָאֲנָשִׁ֑ים נְקִיִּ֣ם אֲנַ֔חְנוּ מִשְּׁבֻעָתֵ֥ךְ הַזֶּ֖ה אֲשֶׁ֥ר הִשְׁבַּעְתָּֽנוּ׃
וַאֲמַרוּ לָהּ גֻבְרַיָא זַכָּאִין אֲנַחְנָא מִמוֹמָתֵךְ הָדָא דְקַיֵמְתָּ עֲלָנָא:
(יח) הִנֵּ֛ה אֲנַ֥חְנוּ בָאִ֖ים בָּאָ֑רֶץ אֶת־תִּקְוַ֡ת חוּט֩ הַשָּׁנִ֨י הַזֶּ֜ה תִּקְשְׁרִ֗י בַּֽחַלּוֹן֙ אֲשֶׁ֣ר הוֹרַדְתֵּ֣נוּ ב֔וֹ וְאֶת־אָבִ֨יךְ וְאֶת־אִמֵּ֜ךְ וְאֶת־אַחַ֗יִךְ וְאֵת֙ כׇּל־בֵּ֣ית אָבִ֔יךְ תַּאַסְפִ֥י אֵלַ֖יִךְ הַבָּֽיְתָה׃
הָא אֲנַחְנָא עָלִין בְּאַרְעָא יַת תּוֹרָא דְחוּט זְהוֹרִיתָא הָדֵין תִקְטְרִי בַּחֲרַכָּא דְשַׁלְשַלְתָּנָא בֵּיהּ וְיַת אֲבוּךְ וְיַת אִמֵךְ וְיַת אֲחָיְכִי וְיַת כָּל בֵּית אָבוּךְ תִּכְנְשִׁין לְוָתֵיךְ לְבֵיתָא:
(יט) וְהָיָ֡ה כֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִדַּלְתֵ֨י בֵיתֵ֧ךְ ׀ הַח֛וּצָה דָּמ֥וֹ בְרֹאשׁ֖וֹ וַאֲנַ֣חְנוּ נְקִיִּ֑ם וְ֠כֹ֠ל אֲשֶׁ֨ר יִֽהְיֶ֤ה אִתָּךְ֙ בַּבַּ֔יִת דָּמ֣וֹ בְרֹאשֵׁ֔נוּ אִם־יָ֖ד תִּֽהְיֶה־בּֽוֹ׃
וִיהֵי כָּל דְיִפּוֹק בַּר מִדָשֵׁי בֵּיתֵךְ לְבָרָא חוֹבַת קְטוֹלֵיהּ בְּרֵישֵׁיהּ וַאֲנַחְנָא זַכָּאִין וְכֹל דִי יְהֵי עִמָךְ בְּבֵיתָא חוֹבַת קְטוֹלֵיהּ בְּרֵישָׁנָא אִם יַד אֱנָשׁ תְהֵי בֵיהּ:
(כ) וְאִם־תַּגִּ֖ידִי אֶת־דְּבָרֵ֣נוּ זֶ֑ה וְהָיִ֣ינוּ נְקִיִּ֔ם מִשְּׁבֻעָתֵ֖ךְ אֲשֶׁ֥ר הִשְׁבַּעְתָּֽנוּ׃
וְאִם תְּחַוִין יַת פִּתְגָמָנָא דֵין וּנְהֵי זַכָּאִין מִמוֹמָתִיךְ דְקַיֵימְתְּ עֲלָנָא:
(כא) וַתֹּ֙אמֶר֙ כְּדִבְרֵיכֶ֣ם כֶּן־ה֔וּא וַֽתְּשַׁלְּחֵ֖ם וַיֵּלֵ֑כוּ וַתִּקְשֹׁ֛ר אֶת־תִּקְוַ֥ת הַשָּׁנִ֖י בַּחַלּֽוֹן׃
וַאֲמָרַת כְּפִתְגָמֵיכוֹן כָּן הוּא וּשְׁלַחַתְנוּן וַאֲזָלוּ וְקִטְרַת יַת תּוֹרָא דִזְהוֹרִיתָא בַּחֲרַכָּא:
2 (16) And she said to them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers have returned: and afterwards you may go your way.
(17) And the men said to her, We will be blameless of this thy oath which thou hast made us swear.
(18) Behold, when we come into the land, thou shalt bind this cord of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brothers, and all thy father’s household, unto thee to the house.
(19) And it shall be, that whoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.
(20) And if thou tell of this our business, then we will be quit of thy oath which thou hast made us to swear.
(21) And she said, According to your words, so be it. And she sent them away, and they departed: and she bound the scarlet cord in the window.

כתובים

צ (ז) כִּֽי־כָלִ֥ינוּ בְאַפֶּ֑ךָ וּֽבַחֲמָתְךָ֥ נִבְהָֽלְנוּ׃
אֲרוּם אִשְׁתֵּיצָנָא מִן תּוּקְפָךְ וּמִן רוּגְזָךְ אִתְבַּהֵלְנָא:
(ח) שַׁתָּ֣ עֲוֺנֹתֵ֣ינוּ לְנֶגְדֶּ֑ךָ עֲ֝לֻמֵ֗נוּ לִמְא֥וֹר פָּנֶֽיךָ׃
שַׁוִיתָא חוֹבָנָא לְקִבְלָךְ עַוְיַת טַלְיוּתָנָא קָבֵל נְהוֹר אַפָּךְ:
(ט) כִּ֣י כׇל־יָ֭מֵינוּ פָּנ֣וּ בְעֶבְרָתֶ֑ךָ כִּלִּ֖ינוּ שָׁנֵ֣ינוּ כְמוֹ־הֶֽגֶה׃
אֲרוּם כָּל יוֹמָנָא אִתְפְּנִיאוּ קֳדָמָךְ בְּרוּגְזָךְ שֵׁצֵינָא יוֹמֵי חַיָנָא הֵיךְ הֲבֵל פּוּמָא דְסִתְוָא:
(י) יְמֵֽי־שְׁנוֹתֵ֨ינוּ בָהֶ֥ם שִׁבְעִ֪ים שָׁנָ֡ה וְאִ֤ם בִּגְבוּרֹ֨ת ׀ שְׁמ֘וֹנִ֤ים שָׁנָ֗ה וְ֭רׇהְבָּם עָמָ֣ל וָאָ֑וֶן כִּי־גָ֥ז חִ֝֗ישׁ וַנָּעֻֽפָה׃
יוֹמֵי שְׁנוֹתָנָא בְּעָלְמָא הָדֵין שׁוּבְעִין שְׁנִין מִתְאַלְמִין וְאִין בִּגְבוּרְתָּא תַּמְנָן שְׁנִין וְסוּגְעֵיהוֹן לֵיאוּת וּשְׁקַר לְחַיָבַיָא אֲרוּם עֲדוּ בְּסַרְהוֹבְיָא וְטָיְסִין לְצַפְרָא:
(יא) מִֽי־י֭וֹדֵעַ עֹ֣ז אַפֶּ֑ךָ וּ֝כְיִרְאָתְךָ֗ עֶבְרָתֶֽךָ׃
מַן הוּא דְיָדַע לְאַתְבָא עוּשְׁנָא דְתוּקְפָךְ אֱלָהֵין צַדִיקַיָא דְדָחֲלִין מִנָךְ מְשַׁדְכִין רוּגְזָךְ:
(יב) לִמְנ֣וֹת יָ֭מֵינוּ כֵּ֣ן הוֹדַ֑ע וְ֝נָבִ֗א לְבַ֣ב חׇכְמָֽה׃
לְמִמְנֵי יוֹמָנָא כֵּן יִתְכַּוֵן לְהוֹדַע בְּרַם נְבִיָא דְלִבֵּיהּ מַבַּע חוּכְמָתָא:
90 (7) For we are consumed by Thy anger, and by Thy wrath are we terrified.
(8) Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance.
(9) For all our days are passed away in Thy wrath: we spend our years like a tale that is told.
(10) The days of our years are seventy; or if by reason of special strength, eighty years; yet their pride is but trouble and wretchedness; it is soon cut off, and we fly away.
(11) Who knows the power of Thy anger? even according to Thy fear, so is Thy wrath.
(12) So teach us to number our days, that we may get a heart of wisdom.

משנה

א. אַרְבַּע מִיתוֹת נִמְסְרוּ לְבֵית דִּין, סְקִילָה, שְׂרֵפָה, הֶרֶג, וָחֶנֶק. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׂרֵפָה, סְקִילָה, חֶנֶק, וָהֶרֶג. זוֹ מִצְוַת הַנִּסְקָלִין:
ב. מִצְוַת הַנִּשְׂרָפִין, הָיוּ מְשַׁקְּעִין אוֹתוֹ בַזֶּבֶל עַד אַרְכֻּבּוֹתָיו וְנוֹתְנִין סוּדָר קָשָׁה לְתוֹךְ הָרַכָּה וְכוֹרֵךְ עַל צַוָּארוֹ. זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ עַד שֶׁפּוֹתֵחַ אֶת פִּיו, וּמַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו וְיוֹרֶדֶת לְתוֹךְ מֵעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵעָיו. רַבִּי יְהוּדָה אוֹמֵר, אַף הוּא אִם מֵת בְּיָדָם לֹא הָיוּ מְקַיְּמִין בּוֹ מִצְוַת שְׂרֵפָה, אֶלָּא פוֹתְחִין אֶת פִּיו בִּצְבָת שֶׁלֹּא בְטוֹבָתוֹ וּמַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו וְיוֹרֶדֶת לְתוֹךְ מֵעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵעָיו. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן צָדוֹק, מַעֲשֶׂה בְּבַת כֹּהֵן אַחַת שֶׁזִּנְּתָה, וְהִקִּיפוּהָ חֲבִילֵי זְמוֹרוֹת וּשְׂרָפוּהָ. אָמְרוּ לוֹ, מִפְּנֵי שֶׁלֹּא הָיָה בֵית דִּין שֶׁל אוֹתָהּ שָׁעָה בָּקִי:
ג. מִצְוַת הַנֶּהֱרָגִים, הָיוּ מַתִּיזִין אֶת רֹאשׁוֹ בְסַיִף כְּדֶרֶךְ שֶׁהַמַּלְכוּת עוֹשָׂה. רַבִּי יְהוּדָה אוֹמֵר, נִוּוּל הוּא זֶה, אֶלָּא מַנִּיחִין אֶת רֹאשׁוֹ עַל הַסַּדָּן וְקוֹצֵץ בְּקוֹפִיץ. אָמְרוּ לוֹ, אֵין מִיתָה מְנֻוֶּלֶת מִזּוֹ. מִצְוַת הַנֶּחֱנָקִין, הָיוּ מְשַׁקְּעִין אוֹתוֹ בַזֶּבֶל עַד אַרְכֻּבּוֹתָיו וְנוֹתְנִין סוּדָר קָשָׁה לְתוֹךְ הָרַכָּה וְכוֹרֵךְ עַל צַוָּארוֹ, זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ, עַד שֶׁנַּפְשׁוֹ יוֹצְאָה:
ד. אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה. הַבָּא עַל הָאֵם, חַיָּב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָּב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל כַּלָּתוֹ, חַיָּב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי בְנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל הַזְּכוּר וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטָאת, אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ, לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל. דָּבָר אַחֵר, שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ:
ה. הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ:
ו. הָעוֹבֵד עֲבוֹדָה זָרָה, אֶחָד הָעוֹבֵד, וְאֶחָד הַזּוֹבֵחַ, וְאֶחָד הַמְקַטֵּר, וְאֶחָד הַמְנַסֵּךְ, וְאֶחָד הַמִּשְׁתַּחֲוֶה, וְאֶחָד הַמְקַבְּלוֹ עָלָיו לֶאֱלוֹהַּ, וְהָאוֹמֵר לוֹ אֵלִי אָתָּה. אֲבָל הַמְגַפֵּף וְהַמְנַשֵּׁק וְהַמְכַבֵּד וְהַמְּרַבֵּץ וְהַמַּרְחִיץ, הַסָּךְ, הַמַּלְבִּישׁ וְהַמַּנְעִיל, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַנּוֹדֵר בִּשְׁמוֹ וְהַמְקַיֵּם בִּשְׁמוֹ, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר, זוֹ הִיא עֲבוֹדָתוֹ. הַזּוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ:
ז. הַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, אֵינוֹ חַיָּב עַד שֶׁיִּמְסֹר לַמֹּלֶךְ וְיַעֲבִיר בָּאֵשׁ. מָסַר לַמֹּלֶךְ וְלֹא הֶעֱבִיר בָּאֵשׁ, הֶעֱבִיר בָּאֵשׁ וְלֹא מָסַר לַמֹּלֶךְ, אֵינוֹ חַיָּב, עַד שֶׁיִּמְסֹר לַמֹּלֶךְ וְיַעֲבִיר בָּאֵשׁ. בַּעַל אוֹב זֶה פִתּוֹם הַמְדַבֵּר מִשֶּׁחְיוֹ, וְיִדְּעוֹנִי זֶה הַמְדַבֵּר בְּפִיו, הֲרֵי אֵלּוּ בִסְקִילָה, וְהַנִּשְׁאָל בָּהֶם בְּאַזְהָרָה:
ח. הַמְחַלֵּל אֶת הַשַּׁבָּת, בְּדָבָר שֶׁחַיָּבִין עַל זְדוֹנוֹ כָרֵת וְעַל שִׁגְגָתוֹ חַטָּאת. הַמְקַלֵּל אָבִיו וְאִמּוֹ, אֵינוֹ חַיָּב עַד שֶׁיְּקַלְּלֵם בַּשֵּׁם. קִלְּלָם בְּכִנּוּי, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין:
ט. הַבָּא עַל נַעֲרָה הַמְאֹרָסָה, אֵינוֹ חַיָּב עַד שֶׁתְּהֵא נַעֲרָה בְתוּלָה מְאֹרָסָה וְהִיא בְבֵית אָבִיהָ. בָּאוּ עָלֶיהָ שְׁנַיִם, הָרִאשׁוֹן בִּסְקִילָה וְהַשֵּׁנִי בְּחֶנֶק:
י. הַמֵּסִית, זֶה הֶדְיוֹט. הַמֵּסִית אֶת הַהֶדְיוֹט, אָמַר לוֹ יֵשׁ יִרְאָה בְמָקוֹם פְּלוֹנִי, כָּךְ אוֹכֶלֶת, כָּךְ שׁוֹתָה, כָּךְ מֵטִיבָה, כָּךְ מְרֵעָה. כָּל חַיָּבֵי מִיתוֹת שֶׁבַּתּוֹרָה אֵין מַכְמִינִין עֲלֵיהֶם, חוּץ מִזּוֹ. אָמַר לִשְׁנַיִם וְהֵן עֵדָיו, מְבִיאִין אוֹתוֹ לְבֵית דִּין וְסוֹקְלִין אוֹתוֹ. אָמַר לְאֶחָד, הוּא אוֹמֵר יֶשׁ לִי חֲבֵרִים רוֹצִים בְּכָךְ. אִם הָיָה עָרוּם וְאֵינוֹ יָכוֹל לְדַבֵּר בִּפְנֵיהֶם, מַכְמִינִין לוֹ עֵדִים אֲחוֹרֵי הַגָּדֵר, וְהוּא אוֹמֵר לוֹ אֱמֹר מַה שֶּׁאָמַרְתָּ לִּי בְיִחוּד, וְהַלָּה אוֹמֵר לוֹ, וְהוּא אוֹמֵר לוֹ הֵיאַךְ נַנִּיחַ אֶת אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וְנֵלֵךְ וְנַעֲבֹד עֵצִים וַאֲבָנִים. אִם חוֹזֵר בּוֹ, הֲרֵי זֶה מוּטָב. וְאִם אָמַר כָּךְ הִיא חוֹבָתֵנוּ וְכָךְ יָפֶה לָנוּ, הָעוֹמְדִין מֵאֲחוֹרֵי הַגָּדֵר מְבִיאִין אוֹתוֹ לְבֵית דִּין וְסוֹקְלִין אוֹתוֹ. הָאוֹמֵר אֶעֱבֹד, אֵלֵךְ וְאֶעֱבֹד, נֵלֵךְ וְנַעֲבֹד. אֲזַבֵּחַ, אֵלֵךְ וַאֲזַבֵּחַ, נֵלֵךְ וּנְזַבֵּחַ. אַקְטִיר, אֵלֵךְ וְאַקְטִיר, נֵלֵךְ וְנַקְטִיר. אֲנַסֵּךְ, אֵלֵךְ וַאֲנַסֵּךְ, נֵלֵךְ וּנְנַסֵּךְ. אֶשְׁתַּחֲוֶה, אֵלֵךְ וְאֶשְׁתַּחֲוֶה, נֵלֵךְ וְנִשְׁתַּחֲוֶה. הַמַּדִּיחַ, זֶה הָאוֹמֵר, נֵלֵךְ וְנַעֲבֹד עֲבוֹדָה זָרָה:
יא. הַמְכַשֵּׁף הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, וְלֹא הָאוֹחֵז אֶת הָעֵינָיִם. רַבִּי עֲקִיבָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, שְׁנַיִם לוֹקְטִין קִשּׁוּאִין, אֶחָד לוֹקֵט פָּטוּר וְאֶחָד לוֹקֵט חַיָּב, הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, הָאוֹחֵז אֶת הָעֵינַיִם פָּטוּר:
1. Four types of the death penalty were given over to the court, with which those who committed certain transgressions are executed. They are, in descending order of severity: Stoning, burning, killing by decapitation, and strangulation. Rabbi Shimon says: They are, in descending order of severity: Burning, stoning, strangulation, and killing. This execution, described in the previous chapter, is referring to the mitzva of those who are stoned, i.e., to the process of execution by stoning.
2. The mitzva of those who are burned, i.e., the process of execution by burning, is carried out in the following manner: The executioners submerge the condemned one in dung up to his knees so he cannot move, and they place a rough scarf within a soft one, so his throat will not be wounded, and wrap these scarves around his neck. This one, i.e., one of the witnesses, pulls the scarf toward himself, and that one, the other witness, pulls it toward himself, until the condemned one is forced to open his mouth, as he is choking. And another person then lights the wick and throws it into his mouth, and it goes down into his intestines and burns his intestines and he dies. Rabbi Yehuda says: But if this one who is condemned to death by burning accidentally died at their hands by strangulation, they have not fulfilled the mitzva of execution by burning for this person. Rather, the process is carried out in the following manner: One opens the mouth of the condemned person with prongs, against his will, and one lights the wick and throws it into his mouth, and it goes down into his intestines and burns his intestines and he dies. Rabbi Elazar ben Tzadok said: An incident occurred with regard to a certain priest’s daughter who committed adultery, and they wrapped her in bundles of branches and burned her, contrary to the process described in the mishna. The Sages said to him: That court did not act properly; they did so because the court at that time was not proficient in halakha.
3. The mitzva of those who are killed, i.e., the process of execution by decapitation, is carried out in the following manner: The executioners cut off his head with a sword, the way that the monarchy does when a king sentences a person to death. Rabbi Yehuda says: This manner of execution is improper, as it degrades him. Rather, they place the head of the condemned on the block, and chop it off with a cleaver [bekofitz]. The Rabbis said to him: If you are concerned about his degradation, there is no death penalty more degrading than that. It is better for him to be executed in the manner described first. The mitzva of those who are strangled is carried out in the following manner: The agents of the court submerge the condemned one in dung up to his knees so he cannot move, and one of them places a rough scarf within a soft one, and wraps it around his neck. This one, i.e., one of the witnesses, pulls the scarf toward him, and that one, the other witness, pulls it toward him, until the soul of the condemned one departs.
4. These transgressors are those who are stoned to death: One who engages in intercourse with his mother; or with his father’s wife, even if she is not his mother; or with his daughter-in-law; or with a male; or with an animal; and a woman who engages in intercourse with an animal. And one who blasphemes, and one who engages in idol worship. And one who gives of his offspring to Molekh, and a necromancer, and a sorcerer. And one who desecrates Shabbat, and one who curses his father or his mother, and one who engages in intercourse with a betrothed young woman, and an inciter who incites individuals to idol worship, and a subverter who incites an entire city to idol worship, and a warlock, and a stubborn and rebellious son. The mishna elaborates: One who unwittingly engages in intercourse with his mother who is also his father’s wife is liable to bring two sin-offerings for his intercourse with her: One due to the prohibition against engaging in intercourse with one’s mother and one due to the prohibition against engaging in intercourse with one’s father’s wife. Rabbi Yehuda says: He is liable to bring only one sin-offering, due to the prohibition against engaging in intercourse with one’s mother. One who unwittingly engages in intercourse with his father’s wife while his father is married to her is liable to bring two sin-offerings: One due to the prohibition against engaging in intercourse with one’s father’s wife and one due to the prohibition against engaging in intercourse with a married woman. He is liable due to the former prohibition both during his father’s lifetime and after his father’s death, and whether the relationship between the woman and his father is one of betrothal or one of marriage. Likewise, one who unwittingly engages in intercourse with his daughter-in-law during his son’s lifetime is liable to bring two sin-offerings for his intercourse with her: One due to the prohibition against engaging in intercourse with one’s daughter-in-law, and one due to the prohibition against engaging in intercourse with a married woman. The former liability applies both during his son’s lifetime and after his son’s death, and whether the relationship between the woman and his son is one of betrothal or one of marriage. A man who engages in intercourse with a male or with an animal, and a woman who engages in intercourse with an animal, are executed by stoning. The animal is likewise stoned to death. The mishna asks: If the person sinned by doing this, how did the animal sin? Rather, because a calamity was caused to a person by it, therefore the verse states that it should be stoned, so that it does not cause another to sin. Alternatively, it is so that this animal will not pass through the marketplace, and those who see it will say: This is the animal because of which so-and-so was stoned, and its existence would shame his memory.
5. One who blasphemes, i.e., one who curses God, is not liable unless he utters the name of God and curses it. Rabbi Yehoshua ben Korḥa said: On every day of a blasphemer’s trial, when the judges judge the witnesses, i.e., interrogate the witnesses, they ask the witnesses to use an appellation for the name of God, so that they do not utter a curse of God’s name. Specifically, the witnesses would say: Let Yosei smite Yosei, as the name Yosei has four letters in Hebrew, as does the Tetragrammaton. When the judgment is over, and the court votes to deem the defendant guilty, they do not sentence him to death based on the testimony of the witnesses in which they used an appellation for the name of God, without having ever heard the exact wording of the curse. Rather, they remove all the people who are not required to be there from the court, so that the curse is not heard publicly, and the judges interrogate the eldest of the witnesses, and say to him: Say what you heard explicitly. And he says exactly what he heard. And the judges stand on their feet and make a tear in their garments, as an act of mourning for the desecration of the honor of God. And they do not ever fully stitch it back together again. And the second witness says: I too heard as he did, but he does not repeat the curse explicitly. And the third witness, in the event that there is one, says: I too heard as he did. In this manner, the repetition of the invective sentence is limited to what is absolutely necessary.
6. One who worships idols is executed by stoning. This includes one who worships an idol, and one who slaughters an animal as an idolatrous offering, and one who burns incense as an idolatrous offering, and one who pours a libation in idol worship, and one who bows to an idol, and one who declares that he accepts an idol upon himself as a god, and one who says to an idol: You are my god. But with regard to one who hugs an idol, or one who kisses it, or one who cleans it, or one who sprays water before it, or one who washes it, or one who rubs it with oil, or one who dresses it, or one who puts its shoes on it, he transgresses a prohibition but is not liable to receive capital punishment. With regard to one who vows in an idol’s name and one who affirms his statement by an oath in its name, he transgresses a prohibition. One who defecates before the idol known as Ba’al-Peor is liable to receive capital punishment, even though defecating is a degrading act, as that is its form of worship. Likewise, one who throws a stone at Mercury is liable to receive capital punishment, as that is its form of worship.
7. One who gives of his offspring to Molekh, for which one is executed by stoning, is not liable unless he hands over his child to the priests of Molekh and passes the child through the fire. If he handed over the child to the priests of Molekh but did not pass him through the fire, or if he passed him through the fire but did not hand him over to the priests of Molekh, he is not liable, unless he hands the child over to the priests of Molekh and passes him through the fire. The list of those liable to be executed by stoning includes those who practice various types of sorcery. The mishna describes them: A necromancer is a pitom from whose armpit the voice of the dead appears to speak. And a sorcerer is one from whose mouth the dead appears to speak. These, the necromancer and the sorcerer, are executed by stoning, and one who inquires about the future through them is in violation of a prohibition.
8. Also liable to be executed by stoning is one who desecrates Shabbat by performing a matter that for its intentional performance one is liable to receive karet and for its unwitting performance one is obligated to bring a sin-offering. One who curses his father or his mother is not liable to be executed by stoning unless he curses them with the name of God. If he cursed them with an appellation of the name of God, Rabbi Meir deems him liable, and the Rabbis deem him exempt.
9. One who engages in intercourse with a betrothed young woman is not liable to be executed by stoning unless she is a young woman, i.e., neither a minor nor an adult; a virgin; betrothed but not yet married; and she lives in her father’s home, having yet to move in with her husband. If two men engaged in intercourse with her, the first is liable to be executed by stoning, and the second is liable to be executed by strangulation. The second man is executed in this manner in accordance with the halakha of one who engages in intercourse with a married or non-virgin betrothed woman, as she was no longer a virgin when he engaged in intercourse with her.
10. With regard to the case of an inciter, listed among those liable to be executed by stoning, this is an ordinary person, not a prophet. And it is referring to one who incites an ordinary person and not a multitude of people. What does the inciter do? He says: There is an idol in such and such a place, which eats like this, drinks like this, does good for its worshippers like this, and harms those who do not worship it like this. The mishna states a principle with regard to the halakha of an inciter: With regard to all of those mentioned in the Torah who are liable to receive the death penalty, if there are no witnesses to their transgressions, the court does not hide witnesses in order to ensnare and punish them, except for this case of an inciter. The mishna elaborates: If the inciter said his words of incitement to two men, they are his witnesses, and he does not need to be warned before the transgression; they bring him to court and stone him. If he said his words of incitement to one man alone, that man’s testimony would not be sufficient to have the inciter executed. Therefore he says to the inciter: I have friends who are interested in this; tell them too. This way there will be more witnesses. The mishna continues: If the inciter is cunning, and he knows that he cannot speak in front of two men, the court hides witnesses for him behind the fence so that he will not see them, and the man whom the inciter had previously tried to incite says to him: Say what you said to me when we were in seclusion. And the other person, the inciter, says to him again that he should worship the idol. And he says to the inciter: How can we forsake our God in Heaven and go and worship wood and stones? If the inciter retracts his suggestion, that is good. But if he says: This idol worship is our duty; this is what suits us, then those standing behind the fence bring him to court and have him stoned. The halakha of an inciter includes one who says: I shall worship idols, or one of the following statements: I shall go and worship idols, or: let us go and worship idols, or: I shall sacrifice an idolatrous offering, or: I shall go and sacrifice an idolatrous offering, or: Let us go and sacrifice an idolatrous offering, or: I shall burn incense as an idolatrous offering, or: I shall go and burn incense, or: Let us go and burn incense, or: I shall pour an idolatrous libation, or: I shall go and pour a libation, or: Let us go and pour a libation, or: I shall bow to an idol, or: I shall go and bow, or: Let us go and bow. With regard to the case of the subverter listed among those liable to be executed by stoning, this is one who says to a multitude of people: Let us go and worship idols.
11. The warlock is also liable to be executed by stoning. One who performs a real act of sorcery is liable, but not one who deceives the eyes, making it appear as though he is performing sorcery, as that is not considered sorcery. Rabbi Akiva says in the name of Rabbi Yehoshua: For example, two people can each gather cucumbers by sorcery. One of them gathers cucumbers and he is exempt, and the other one gathers cucumbers and he is liable. How so? The one who performs a real act of sorcery is liable, and the one who deceives the eyes is exempt.

גמרא

אָמַר רִבִּי חֲנִינָא גוֹי שֶׁהִכָּה אֶת יִשְׂרָאֵל חַיָּיב מִיתָה שֶׁנֶּאֱמַר (שמות ב') וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת הַמִּצְרִי. וְאָמַר רִבִּי חֲנִינָא הַסּוֹטֵר לוֹעוֹ שֶׁל יִשְׂרָאֵל כְּאִילוּ סוֹטֵר לוֹעוֹ שֶׁל שְׁכִינָה שֶׁנֶּאֱמַר (משלי כ') מוֹקֵשׁ אָדָם יָלַע קדֶשׁ. אָמַר רֵישׁ לָקִישׁ הַמַּגְבִּיהַ יָדוֹ עַל חֲבֵירוֹ אַף עַל פִּי שֶׁלֹּא הִכָּהוּ נִקְרָא רָשָׁע שֶׁנֶּאֱמַר (שמות ב') וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ לָמָּה הִכִּיתָ לֹא נֶאֱמַר אֶלָּא לָמָּה תַכֶּה אַף עַל פִּי שֶׁלֹּא הִכָּהוּ נִקְרָא רָשָׁע. אָמַר זְעִירִי אָמַר רִבִּי חֲנִינָא נִקְרָא חוֹטֵא שֶׁנֶּאֱמַר (ש''א ב') וְאִם לֹא לָקַחְתִּי בְחָזְקָה. וּכְתִיב (שם) וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה מְאֹד. רַב הוּנָא אָמַר תִּיקָצֵץ יָדוֹ שֶׁנֶּאֱמַר (איוב ל''א) וּזְרוֹעַ רָמָה תִּשָּׁבֵר. רַב הוּנָא קָץ יָדָא. רִבִּי אֶלְעָזָר אוֹמֵר אֵין לוֹ תַּקָּנָה אֶלָּא קְבוּרָה שֶׁנֶּאֱמַר (שם כ''ב) וְאִישׁ זְרוֹעַ לוֹ הָאָרֶץ. וְאָמַר רִבִּי אֶלְעָזָר לֹא נִתְּנָה קַרְקַע אֶלָּא לְבַעֲלֵי זְרוֹעוֹת שֶׁנֶּאֱמַר וְאִישׁ זְרוֹעַ לוֹ הָאָרֶץ. וְאָמַר רֵישׁ לָקִישׁ מָאי דִּכְתִיב (משלי י''ב) עוֹבֵד אַדְמָתוֹ יִשְׂבַּע לָחֶם אִם עוֹשֶׂה אָדָם עַצְמוֹ כְּעֶבֶד לַאֲדָמָה יִשְׂבַּע לֶחֶם וְאִם לָאו לֹא יִשְׂבַּע לָחֶם. וְאָמַר רֵישׁ לָקִישׁ כּוּתִי שֶׁשָּׁבַת חַיָּיב מִיתָה שֶׁנֶּאֱמַר (בראשית ח') וְיוֹם וָלַיְלָה לֹא יִשְׁבּוֹתוּ. וְאָמַר מָר אַזְהָרָה שֶׁלָּהֶן זוּ הִיא מִיתָתָן. אָמַר רַבִינָא אֲפִילוּ שֵׁנִי בְשַׁבָת וְלִיחַשְׁבָה גַּבֵּי שֶׁבַע מִצְוֹת כִּי קָא חָשִׁיב שֵׁב וְאַל תַּעֲשֶׂה קוּם עֲשֵׂה לָא קָא חָשִׁיב. וְהָא דִינִין קוּם עֲשֵׂה הוּא וְקָא חָשִׁיב. קוּם עֲשֵׂה וְשֵׁב אַל תַּעֲשֶׂה נִינְהוּ. וְאָמַר רִבִּי יוֹחָנָן כּוּתִי שֶׁעוֹסֵק בַּתּוֹרָה חַיָּיב מִיתָה שֶׁנֶּאֱמַר (דברים ל''ב) תּוֹרָה צִוָּה לָנוּ משֶה מוֹרָשָׁה לָנוּ מוֹרָשָׁה וְלֹא לָהֶם. וְלִיחַשְּׁבָהּ גַּבֵּי שֶׁבַע מִצְוֹת מָאן דְּאָמַר מוֹרָשָׁה מִיגְזַל קָא גָזִיל לָהּ. מָאן דְּאָמַר מְאוֹרָסָה דִינוֹ כְּנַעֲרָה הַמְּאוֹרָסָה דְּבִסְקִילָה. מְתִיבֵי הָיָה רִבִּי מֵאִיר אוֹמֵר מְנַיִן שֶׁאֲפִילוּ כּוּתִי וְעוֹסֵק בַּתּוֹרָה שֶׁהוּא כְּכֹהֵן גָּדוֹל שֶׁנֶּאֱמַר (ויקרא י''ח) אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם. כֹּהֲנִים לְוִיִּים וְיִשְׂרָאֵלִים לֹא נֶאֱמַר אֶלָּא הָאָדָם הָא לָמַדְתָּ שֶׁאֲפִילוּ כּוּתִי וְעוֹסֵק בַּתּוֹרָה הֲרֵי הוּא כְּכֹהֵן גָּדוֹל. הָתָם בְּשֶׁבַע מִצְוֹת דִּידְהוּ:
Rabbi Ḥanina says: A gentile who struck a Jew is liable to receive the death penalty, as it is stated when Moses saw an Egyptian striking a Hebrew: “And he turned this way and that way, and when he saw that there was no man, he struck the Egyptian and hid him in the sand” (Exodus 2:12).
And Rabbi Ḥanina says: One who slaps the cheek of a Jew is considered as though he slapped the cheek of the Divine Presence; as it is stated: “It is a snare [mokesh] for a man to rashly say [yala]: Holy” (Proverbs 20:25). The verse is interpreted homiletically to mean: One who strikes [nokesh] a Jew is considered as though he hurt the cheek [lo’a] of the Holy One.
The Gemara states a mnemonic for the upcoming statements of Reish Lakish: Raises, his slave, Shabbat. Reish Lakish says: One who raises his hand to strike another, even if he ultimately does not strike him, is called wicked, as it is stated: “And two men of the Hebrews were struggling with each other, and he said to the wicked one: Why should you strike your friend?” (Exodus 2:13). The phrase: Why did you strike, is not stated, but rather: “Why should you strike,” indicating that one who raised his hand to strike another, even if he ultimately did not strike him, is called wicked.
Ze’eiri says that Rabbi Ḥanina says: One who raises his hand to strike another is called a sinner; as it is stated: “And the priest’s lad would come…and would say to him, but you shall give now, and if not, I will take by force” (I Samuel 2:15–16), and it is written with regard to this behavior: “And the sin of the youths was very great” (I Samuel 2:17).
Rav Huna says: His hand should be cut off, as it is stated: “And the high arm shall be broken” (Job 38:15). If one habitually lifts his arm to strike others, it is better that it be broken. The Gemara relates that Rav Huna cut off the hand of a person who would habitually hit others.
Rabbi Elazar says: Such a violent person has no remedy but burial, as it is stated: “And as a mighty man [ve’ish zero’a], who has the earth” (Job 22:8). The expression ish zero’a literally means: A man of the arm, and the verse is interpreted homiletically to mean that one who habitually strikes others deserves to be buried.
And Rabbi Elazar states a different interpretation of that verse: The land is given only to mighty men who can protect themselves from all enemies; as it is stated: “And as a mighty man, who has the earth.”
And in connection with that statement, the Gemara notes that Reish Lakish says: What is the meaning of that which is written: “One who works [oved] his land shall have plenty of bread” (Proverbs 12:11)? If a person makes himself like a slave [ke’eved] to the land, devoting his efforts to it, he will have plenty of bread, but if not, he will not have plenty of bread.
And Reish Lakish says: A gentile who observed Shabbat is liable to receive the death penalty, as it is stated: “And day and night shall not cease” (Genesis 8:23), which literally means: And day and night they shall not rest. This is interpreted homiletically to mean that the descendants of Noah may not take a day of rest. And the Master said (57a) that their prohibition is their death penalty, i.e., the punishment for any prohibition with regard to descendants of Noah is execution. Ravina says: If a descendant of Noah observes a day of rest on any day of the week, even one not set aside for religious worship, e.g., on a Monday, he is liable.
The Gemara challenges this: But let the tanna count this prohibition among the seven Noahide mitzvot. The Gemara explains: When the tanna counts the seven mitzvot, he counts only those that require one to sit and refrain from action, i.e., those that include a prohibition against performing a certain action. He does not count mitzvot that require one to arise and take action.
The Gemara challenges: But the mitzva of establishing courts of judgment is a mitzva to stand up and take action, and nevertheless he counts it among the seven mitzvot. The Gemara answers: This mitzva contains a requirement to stand up and take action, i.e., the obligation to establish courts and carry out justice, and it also contains a requirement to sit and refrain from action, i.e., the prohibition against doing injustice.
And Rabbi Yoḥanan says: A gentile who engages in Torah study is liable to receive the death penalty; as it is stated: “Moses commanded us a law [torah], an inheritance of the congregation of Jacob” (Deuteronomy 33:4), indicating that it is an inheritance for us, and not for them.
The Gemara challenges: But if so, let the tanna count this prohibition among the seven Noahide mitzvot. The Gemara explains: According to the one who says that the verse is referring to the Torah as an inheritance, this prohibition is included in the prohibition of robbery, as a gentile who studies Torah robs the Jewish people of it. According to the one who says that the verse is referring to the Torah as betrothed, as the spelling of the Hebrew word for betrothed [me’orasa], is similar to that of the word for inheritance [morasha], the punishment of a gentile who studies Torah is like that of one who engages in intercourse with a betrothed young woman, which is execution by stoning.
The Gemara raises an objection to Rabbi Yoḥanan’s statement from a baraita: Rabbi Meir would say: From where is it derived that even a gentile who engages in Torah study is considered like a High Priest? It is derived from that which is stated: “You shall therefore keep My statutes and My ordinances, which if a man does he shall live by them” (Leviticus 18:5). The phrase: Which if priests, Levites, and Israelites do they shall live by them, is not stated, but rather: “A man,” which indicates mankind in general. You have therefore learned that even a gentile who engages in Torah study is considered like a High Priest.
The Gemara answers: There, in the baraita, the reference is to a gentile who engages in the study of their seven mitzvot. It is a mitzva for a gentile to study the halakhot that pertain to the seven Noahide mitzvot, and when he does so he is highly regarded.

זוהר

אָמַר רִבִּי יְהוּדָה כַמָּה סָהֲדֵי עָבִיד קֻדְשָׁא בְרִיךְ הוּא לְסַהֲדָא בְהוּ בִּבְנֵי נָשָׁא וְכֻלְהוּ בְעֵיטָא וּבְסַהֲדוּתָא קַיְימִין לָקָבְלֵיהּ. קָם בְּצַפְרָא אוֹשִׁיט רַגְלוֹי לְמֵהַךְ סַהֲדַיָּיא קַיְימִין לָקָבְלֵיהּ מַכְרִיזִין וְאָמְרִין רַגְלֵי חֲסִידָיו יִשְׁמוֹר וְגוֹמֵר. שְׁמוֹר רַגְלְךָ כַּאֲשֶׁר תֵּלֵךְ. פַּלֵּס מַעְגָּל רַגְלֶךָ. אֶפְתַּח עֵינוֹי לְאִסְתַּכְּלָא בְּעַלְמָא סַהֲדַיָּיא אַמְרֵי עֵינֶיךָ לְנֹכַח יַבִּיטוּ. קָם לְמַלְּלָא סַהֲדַיָּיא אַמְרֵי (תהלים לו) נְצוֹר לְשׁוֹנְךָ מֵרָע וְגוֹמֵר. אוֹשִׁיט יְדוֹי בְּמִלֵי עַלְמָא סָהֲדַיָיא אַמְרֵי סוּר מֵרָע וַעֲשֵׂה טוֹב. אִי צָיִית לְהוּ יֵאוֹת. וְאִי לָא כְתִיב (זכריה ג) וְהַשָּׂטָן עוֹמֵד עַל יְמִינוֹ לְשִׂטְנוֹ כֻּלְּהוּ סָהֲדִין עָלֵיהּ בְחוֹבוֹי לְעֵילָא. אִי בָעֵי בַּר נָשׁ לְאִשְׁתַּדְלָא בְּפוּלְחָנָא דְקֻדְשָׁא בְּרִיךְ הוּא כֻלְהוּ סָהֲדִין סַנֵּיגוּרִין. קָמֵיהּ וְקַיְימִין לְאַסְהֲדָא עָלֵיהּ טָבָאָן בְּשַׁעְתָּא דְאִצְטְרִיךְ לֵיהּ. קָם בְּצַפְרָא מְבָרֵךְ כַּמָּה בִרְכָאן. אָנַח תְּפִילִין בְּרֵישֵׁיהּ בֵּין עֵינוֹי בָּעֵי לְזַקְפָא רֵישֵׁיהּ חָמֵי שְׁמָא קַדִּישָׁא עִלָּאָה אָחִיד וְרָשִׁים עַל רֵישֵׁיהּ וּרְצוּעִין תַּלְיָין מֵהָאי גִיסָא וּמֵהָאי גִיסָא עַל לִבֵּיהּ. הָא אִסְתְּכַּל בִּיקָרָא דְמָארֵיהּ אוֹשִׁיט יְדוֹי חָמֵי יְדָא אַחֲרָא מִתְקַשְׁרָא בְּקִשּׁוּרָא דִשְׁמָא קַדִּישָׁא אָהֲדַר יְדֵיהּ וְאִסְתְּכַל בִּיקָרֵיהּ דְמָארֵיהּ אִתְעַטָּף בְּעִטּוּפָא דְמִצְוֹת בְּאַרְבַּע זִיוְיָן דִכְסוּתֵיהּ אַרְבַּע מַלְכִין נַפְקִין לְקַדְמוּת אַרְבַּע אַרְבַּע סַהֲדֵי קְשׁוֹט דְּמַלְכָּא תַלְיָין מֵאַרְבַּע זִיוְיָן וְתַלְיָין בְּהוּ כַעֲנָבִים בְּאַתְכְּלָא. מַה אַתְכְּלָא דְאִיהוּ חַד וְתַלְיָין בֵּיהּ כַמָּה עֲנָבִים מֵהָאי סְטָר וּמֵהָאי סְטַר כַּךְ הָאי מִצְוָה חָדָא וְתַלְיָין בֵיהּ כַמָּה עֲנָבִים וְזָנִין וּזְמוֹרִין צְרִירִין בְהוּ שִׁבְעָה רְהִיטִין אִלֵּין אִינוּן שִׁבְעָה צְרִירִין דִּתְכֶלְתָּא דְבָעֵי לְבָרְכָא בֵיהּ בְּכָל חַד וְחָד אוֹ לְאַסְגָּאָה עַד תְּלֵיסָר מָאן דְּיוֹסִיף לֹא יוֹסִיף עָלַיְיהוּ עַל תְּלֵיסָר מָאן דְּיִמְעַט לָא יִמְעַט מִשִּׁבְעָה. וְתָאנָא הָאי תְכֵלֶת הוּא רָזָא דְדָוִד מַלְכָּא וְדָא חוּטָא דְּאַבְרָהָם דְּזָכָה בֵיה לִבְנוֹי בַתְרֵיהּ מָאי תְכֵלֶת תַּכְלִית דְּכֹלָא (וַדָּאי) רִבִּי יְהוּדָה אוֹמֵר כִּסֵא הַכָּבוֹד אִקְרֵי רִבִּי יִצְחָק אָמַר שִׁבְעָה כְרִיכָן דְּאִיהִי שְׁכִינְתָּא שְׁבִיעָתָא דְכֹלָא וַדָּאי דְהָא הִיא מִתְבָרְכָא מִשִּׁתָּא אַחֲרָנִין עַל יְדָא דְצַדִּיק וְאִי תְלַת עֲשַׂר תְלַת עֲשַׂר אִינוּן כְּמָה דְאוּקְמוּהָ בִתְלַת עֲשַׂר מְכִילָן וְהָאי הִיא פִתְחָא דְכֻלְּהוּ וְהִיא חוּטָא חָד וּרְשִׁימָא בְגוֹוָנָהָא וְגוֹוָנָא דִילָהּ נָפִיק מֵחַד נוּנָא דְאָזִיל בְּיַם כִּנֶּרֶת וְכִנֶּרֶת עַל שְׁמָהּ אִתְקְרֵי וְעַל דָּא כִּנּוֹר הֲוָה תָלוּי לְעֵילָא מֵעַרְסָא דְדָוִד דְהָא (דְדָוִד) וַדָּאי אִיהִי כִנּוֹר דְּדָוִד מְנַגֵּן מֵאֵלָיו. לְמַלְכָּא קַדִּישָׁא עִלָּאָה וּבְגִּין כַּךְ גוֹוָנוֹי עָיִיל עַד רְקִיעָא וּמֵרְקִיעָא עַד כֻּרְסְיָיא וְהָכָא כְתִיב מִצְוָה כְמָה דְאַתְּ אָמֵר (מלכים ב' י''ח) מִצְוַת הַמֶּלֶךְ הִיא (אסתר ג) מַדּוּעַ אַתָּה עוֹבֵר אֶת מִצְוַת הַמֶּלֶךְ. כִּי מִצְוַת הַמֶּלֶךְ:
אָמַר רַבִּי יְהוּדָה, כַּמָּה עֵדִים עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָעִיד בִּבְנֵי הָאָדָם, וְכֻלָּם, בְּעֵצָה וּבְעֵדוּת עוֹמְדִים כְּנֶגְדוֹ. קָם בַּבֹּקֶר וּפוֹשֵׁט אֶת רַגְלוֹ לָלֶכֶת, הָעֵדִים עוֹמְדִים כְּנֶגְדוֹ וּמַכְרִיזִים וְאוֹמְרִים, רַגְלֵי חֲסִידָיו יִשְׁמוֹר וְגוֹ' (קהלת ד') שְׁמוֹר רַגְלְךְ כַּאֲשֶׁר תֵּלֶךְ (משלי ד') פַּלֵּס מַעְגָּל רַגְלֶךְ. פּוֹתֵחַ עֵינָיו לְהִסְתַּכֵּל בָּעוֹלָם, אוֹמְרִים הָעֵדִים (שם) עֵינֶיךְ לְנֹכַח יַבִּיטוּ. קָם לְדַבֵּר, אוֹמְרִים הָעֵדִים, (תהלים ל''ד) נְצוֹר לְשׁוֹנְךְ מֵרָע וְגוֹ'. מוֹשִׁיט יָדָיו לְדִבְרֵי הָעוֹלָם, אוֹמְרִים הָעֵדִים (שם) סוּר מֵרָע וַעֲשֵׂה טוֹב. אִם שׁוֹמֵעַ לָהֶם, טוֹב. וְאִם לֹא, כָּתוּב (זכריה ג') וְהַשָּׂטָן עוֹמֵד עַל יְמִינוֹ לְשִׂטְנוֹ. וְהֵם מֵעִידִים עָלָיו עַל עֲוֹנוֹתָיו לְמַעְלָה. וְאִם רוֹצֶה הָאָדָם לַעֲסוֹק בַּעֲבוֹדַת הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּל הָעֵדִים נַעֲשִׂים מֵלִיצִים טוֹבִים עָלָיו, וְעוֹמְדִים לְהָעִיד עָלָיו עֵדוּת טוֹבָה בְּשָׁעָה שֶׁצָרִיךְ לָהּ. קָם בַּבֹּקֶר מְבָרֵךְ כַּמָּה בְּרָכוֹת, מַנִּיחַ תְּפִלִּין בְּרֹאשׁוֹ בֵּין עֵינָיו. רוֹצֶה לִזְקוֹף רֹאשׁוֹ, רוֹאֶה הַשֵּׁם הַקָּדוֹשׁ הָעֶלְיוֹן אָחוּז וְנִרְשָׁם עַל רֹאשׁוֹ, וּרְצוֹנוֹת תְּלוּיוֹת מִצַד זֶה וּמִצַד זֶה עַל לִבּוֹ, הֲרֵי מִסְתַּכֵּל בִּכְבוֹד אֲדוֹנוֹ. פּוֹשֵׁט יָדָיו, רוֹאֶה הַיָּד הַשְּׁנִיָּה מִתְקַשֶּׁרֶת בְּקֶשֶׁר שֶׁל הַשֵּׁם הַקָּדוֹשׁ. מַחֲזִיר יָדָיו וּמִסְתַּכֵּל בִּכְבוֹד אֲדוֹנוֹ. מִתְעַטֵּף בְּעִטּוּף שֶׁל מִצְוָה, בְּאַרְבַּע כַּנְפוֹת כְּסוּתוֹ, אַרְבָּעָה מְלָכִים יוֹצְאִים לִפְנֵי אַרְבַּע, דְּהַיְנוּ אַרְבָּעָה עֵדֵי אֱמֶת שֶׁל הַמֶּלֶךְ, שֶׁהֵם אַרְבַּע צִיצִיּוֹת, תְּלוּיוֹת מֵאַרְבַּע כַּנְפוֹת, וּתְלוּיוֹת בָּהֶם כַּעֲנָבִים בָּאֶשְׁכּוֹל, מָה אֶשְׁכּוֹל, שֶׁהוּא חַד, וּתְלוּיִם בּוֹ כַּמָּה עֲנָבִים מִצַד זֶה וּמִצַד זֶה, כָּךְ זוֹ, הַצִיצִית, הִיא מִצְוָה אַחַת וּתְלוּיִם בָּהּ כַּמָּה עֲנָבִים וְזָגִים וּזְמוֹרוֹת, דְּהַיְנוּ כַּמָּה מִינֵי מַדְרֵגוֹת כַּנִּזְכָּר לְעֵיל. כְּרוּכִים בָּהֶם שֶׁבַע רָצִים, אֵלּוּ הֵם שֶׁבַע כְּרִיכוֹת שֶׁל תְּכֵלֶת, שֶׁצְרִיכִים לִכְרוֹךְ בְּכָל אַחַת וְאַחַת, אוֹ לְהַרְבּוֹת עַד שְׁלֹשָה עָשָׂר כְּרִיכוֹת. מִי שֶׁמּוֹסִיף אַל יוֹסִיף עֲלֵיהֶם עַל שְׁלֹש עֶשְׂרֵה, וּמִי שֶׁמְּמָעֵט אַל יְמָעֵט מִשֶּׁבַע. וְלָמַדְנוּ, תְּכֵלֶת זוֹ הִיא סוֹד דָּוִד הַמֶּלֶךְ, דְּהַיְנוּ מַלְכוּת. וְזֶה הַחוּט שֶׁל אַבְרָהָם, שֶׁזָּכָה בּוֹ לְבָנָיו אַחֲרָיו. מַהוּ תְּכֵלֶת, הַיְנוּ תַּכְלִית הַכֹּל, כִּי תִּקּוּנָהּ, הוּא תַּכְלִית כָּל הָעוֹלָמוֹת רַבִּי יְהוּדָה אוֹמֵר הִיא נִקְרֵאת כִּסֵּא הַכָּבוֹד, שֶׁהוּא מַלְכוּת. רַבִּי יִצְחָק אָמַר, שֶׁבַע הַכְּרִיכוֹת שֶׁכּוֹרְכִים עַל הַצִיצִית, הִיא הַשְּׁכִינָה, שֶׁהִיא שְׁבִיעִית הַכֹּל וַדַּאי, כִּי הִיא מִתְבָּרֶכֶת מִשֵּׁשׁ הַסְּפִירוֹת הָאֲחֵרוֹת, חג''ת נה''י, עַל יְדֵי הַצַדִּיק, שֶׁהוּא יְסוֹד, וְעַל כֵּן כּוֹלֶלֶת כָּל הַשֶּׁבַע. וְאִם עוֹשִׂים שְׁלֹש עֶשְׂרֵה כְּרִיכוֹת, י''ג הֵן כְּמוֹ שֶׁהֱעֶמִידוּהוּ, בִּשְׁלֹש עֶשְׂרֵה מִדּוֹת הָרַחֲמִים. וְהַמַּלְכוּת הִיא הַפֶּתַח שֶׁל כֻּלָּם וְעַל כֵּן כּוֹלֶלֶת שְׁלֹשָה עָשָׂר. וְהִיא, הַתְּכֵלֶת, חוּטָא חַד וְרָשׁוּם בִּצְבָעֶיהָ. וְהַצֶבַע שֶׁלָּהּ יוֹצֵא מִדָּג אֶחָד הַהוֹלֵךְ בְּיָם כִּנֶּרֶת, וְנִקְרָא כִּנֶּרֶת, עַל שֵׁם הַמַּלְכוּת. וְעַל כֵּן כִּנּוֹר הָיָה הַתָּלוּי לְמַעְלָה מִמִּטָּתוֹ שֶׁל דָּוִד, אֲשֶׁר כִּנּוֹר ה''ס הַמַּלְכוּת, כִּי הִיא וַדַּאי הַכִּנּוֹר שֶׁל דָּוִד הַמְּנַגֵּן מֵאֵלָיו לַמֶּלֶךְ הַקָּדוֹשׁ הָעֶלְיוֹן, שֶׁהוּא ז''א. וְעַל כֵּן צִבְעֶיהָ שֶׁל הַתְּכֵלֶת, עוֹלִים עַד לָרָקִיעַ, שֶׁהוּא ז''א, וּמֵרָקִיעַ עַד הַכִּסֵּא, שֶׁהִיא בִּינָה. וְכָאן כָּתוּב מִצְוָה, דְּהַיְנוּ וּזְכַרְתֶּם אֶת כָּל מִצְווֹת ה', מִשּׁוּם שֶׁהַמַּלְכוּת נִקְרֵאת מִצְוָה, כְּמוֹ שֶׁנֶּאֱמַר (נחמיה י''א) מִצְוַת הַמֶּלֶךְ הִיא, הָרוֹמֵז לַמַּלְכוּת. מַדּוּעַ אַתָּה עוֹבֵר אֶת מִצְוַת הַמֶּלֶךְ. כִּי מִצְוַת הַמֶּלֶךְ. שֶׁכָּל אֵלּוּ רוֹמְזִים עַל הַמַּלְכוּת הַנִּקְרֵאת מִצְוַת הַמֶּלֶךְ.

הלכה פסוקה

א. אַחַר שֶׁיַּשְׁלִים כָּל הַתְּפִלָּה יֵשֵׁב וְיִפּוֹל עַל פָּנָיו וְיַטֶה מְעַט הוּא וְכָל הַצִבּוּר וְיִתְחַנֵּן וְהוּא נוֹפֵל וְיֵשֵׁב וְיַגְבִּיהַּ רֹאשׁוֹ הוּא וּשְׁאָר הָעָם וּמִתְחַנֵּן מְעַט בְּקוֹל רָם מִיוֹשֵׁב וְאַחַר כַּךְ יַעֲמוֹד שְׁלִיחַ צִבּוּר לְבַדּוֹ וְאוֹמֵר קַדִּישׁ פַּעַם שְׁנִיָּה וְהֵם עוֹנִים כְּדֶרֶךְ שֶׁעוֹנִין בַּתְּחִלָּה וְאוֹמֵר וְהוּא רַחוּם וְכוֹלֵי תְּהִלָּה לְדָוִד וְכוּלֵי. הוּא עוֹמֵד וְהֵם יוֹשְׁבִים וְהֵם קוֹרְאִים עִמּוֹ. וְאַחַר כַּךְ אוֹמֵר וּבָא לְצִיּוֹן גּוֹאֵל וְכוּלֵי וַאֲנִי זֹאת בְּרִיתִי וְכוּלֵי וְאַתָּה קָדוֹשׁ וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ וְגוֹמֵר הַקְּדוּשָׁה וְהֵם עוֹנִין קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ שָׁלשׁ פְּעָמִים וְחוֹזֵר וְקוֹרֵא הַקְּדוּשָׁה תַּרְגוּם וְאוֹמֵר וַתִּשָׂאֵנִי רוּחַ וְכוּלֵי וְקוֹרֵא אוֹתוֹ תַּרְגּוּם וְאוֹמֵר ה' יִמְלוֹךְ לְעוֹלָם וָעֶד וְקוֹרֵאהוּ תַּרְגוּם כְּדֵי לְהָבִין הָעָם:
ב. וְאֵלוּ הַפְּסוּקִים שֶׁלִּפְנֵי הַקְּדוּשָׁה וְשֶׁלְּאַחֲרֶיהָ עִם תַּרְגוּמָן הֵם הַנִּקְרָאִים סֵדֶר קְדוּשָׁה וְאַחַר כַּךְ מִתְחַנֵּן בְּדִבְרֵי תַחֲנוּנִים וּבִפְסוּקֵי רַחֲמִים וְאוֹמֵר קַדִּישׁ וְכָל הָעָם עוֹנִין כְּדַרְכָּן וְנִפְטָרִין:
After he has completed reciting the whole Amidah, he seats himself, bows his head, inclines slightly sideways; all the congregants doing the same. In this attitude, he offers up supplications. He then sits up and raises his head, the rest of the people doing the same; and, while seated, offers supplications aloud. The reader then rises alone and recites the Kaddish a second time, the Congregation making the responses as on the first occasion. He then recites, "And He, being merciful, forgiveth iniquity, etc.," then, the Psalm of David—(Psalm 145). The reader in the meanwhile stands; the congregation remains seated and recites with him. He then recites, "And a redeemer shall come unto Zion, etc. And as for me, this is my covenant, etc. But Thou art holy, etc. And one cried unto another, Holy, etc." He completes the Kedushah. The congregants respond, "Holy, holy, holy" three times. He then reads the Kedushah in the Aramaic version. Then he recites the text, "Then a wind lifted me up, etc." He reads this also again in the Aramaic version. Then he recites, "The Lord shall reign for ever and ever." This he also repeats in Aramaic, so that the people may understand.
These verses before and after the Kedushah together with their Aramaic versions are styled "The order of Sanctification". The reader then prays in supplicatory terms, reads verses of a supplicatory tenor, and recites Kaddish to which the people make the customary responses, and then they depart.

מוסר

דִּבֵּר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּעִנְיַן יְמֵי הַזִּקְנָה שֶׁלֹּא יִתְעַצֵל אָדָם בָּהֶם מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ וְאָמַר (קהלת יא) בַּבֹּקֶר זְרַע אֶת זַרְעֲךָ וְלָעֶרֶב אַל תַּנַּח יָדְךָ כִּי אֵינְךָ יוֹדֵעַ אֵי זֶה יִכְשַׁר הַזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים הִמְשִׁיל יְמֵי הַיַּלְדוּת וְהַשַּׁחֲרוּת לַבֹּקֶר. וִימֵי הַזִּקְנָה לְעֶרֶב וְהַזֶּרַע דֶרֶךְ מָשָׁל לְבָנִים וּלְתַלְמִידִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה נָשָׂא אִשָּׁה בְּיַלְדוּתוֹ יִשָׂא אִשָּׁה בְּזִקְנוּתוֹ הֶעֱמִיד תַּלְמִידִים בְּיַלְדוּתוֹ יַעֲמִיד תַּלְמִידִים בְזִקְנוּתוֹ כִּי אוּלַי יַצְלִיחוּ בְּנֵי הַזְּקוּנִים בַּתּוֹרָה וּבְמִצְוֹת מִבְּנֵי הַנְּעוּרִים וְכֵן הַתַּלְמִידִים אֲשֶׁר יַעֲמִיד בְּזִקְנוּתוֹ אוּלַי יַצְלִיחוּ מִן הָרִאשׁוֹנִים אוֹ יִהְיוּ כְּאֶחָד טוֹבִים. אַחֲרֵי כֵן אָמַר (שם) וּמָתוֹק הָאוֹר וְטוֹב לָעֵינַיִם לִרְאוֹת אֶת הָשֶּׁמֶשׁ פִּירוּשׁ חָזַר לְדַבֵּר עַל יְמֵי הַזִּקְנָה שֶׁהִמְשִׁיל אוֹתָם לָעֶרֶב וּמִפְּנֵי כִּי הַזָּקֵן לֹא יִטְעַם אֶת אֲשֶׁר יֹאכַל וְאֶת אֲשֶׁר יִשְׁתֶּה כְּדִבְרֵי בַרְזִילַי הַגִּלְעָדִי אָמַר כִּי יֵשׁ לוֹ לְזָקֵן לִיהָנוֹת בִּמְאוֹר הַשֶּׁמֶשׁ וְאַל תִּקְצַר נַפְשׁוֹ עָלָיו כִּי קוֹצֵר הַנֶּפֶשׁ מוֹנֵעַ אֶת הָאָדָם מִמְּלֶאכֶת שָׁמַיִם וְיֶעֱרַב לוֹ הָאוֹר כַּאֲשֶׁר יֶעֶרְכֶנּוּ לְעוּמַת יְמֵי הַחֹשֶׁךְ הַבָּאִים כַּאֲשֶׁר יִזָכֵר בְּמִקְרָא אֲשֶׁר לְמַטָּה מִזֶּה (שם) כִּי אִם שָׁנִים הַרְבֵּה יִחְיֶה הָאָדָם בְּכֻלָּם יִשְׂמַח וְיִזְכּוֹר אֶת יְמֵי הַחֹשֶׁךְ כִּי הַרְבֵּה יִהְיוּ כָּל שֶׁבַּא הָבֶל פִּירוּשׁ גַּם כִּי יַזְקִין הָאָדָם מְאֹד אַל יְהִי עַל עַצְמוֹ לְמַשָּׂא אַךְ בְּכָל שְׁנוֹתָיו יִשְׂמָח לְמַעַן לֹא יֹאבַד אֶחָד מִשְּׁנוֹתָיו וְלֹא יִשְׁבּוֹת מֵעֲבוֹדַת הַבּוֹרֵא וְיִזְכּוֹר יְמֵי הַחֹשֶׁךְ כִּי הַרְבֵּה יִהְיוּ וְאָז לֹא יוּכַל לַעֲבוֹד עֲבוֹדָה כְּעִנְיַן שֶׁנֶּאֱמַר (תהלים ו) בִּשְׁאוֹל מִי יוֹדֶה לָךְ וְהַצַדִּיקִים מִתְגַּבְּרִים בְּזִקְנָתָם וְאוֹזְרֵי חַיִל וְיַחֲלִיפוּ כֹחַ לַעֲבוֹדַת ה' שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה תַלְמִידֵי חֲכָמִים כָּל זְמַן שֶׁמַּזְקִינִים חָכְמָה מִתּוֹסֶפֶת בָּהֶם שֶׁנֶּאֱמַר (שם צב) עוֹד יְנוּבוּן בְּשֵׂיבָה דְשֵׁנִים וְרָעֲנַנִּים יִהְיוּ:
And behold [with] people who are righteous and straight of heart, what constantly roars like a lion in their thoughts and growls like the sea is their sins, and their hands falling short from the service of God. For about [the latter] - when a person transgresses, his guilt grows as with weighty sins, like the matter that our Rabbis, may their memory be blessed, said (Yerushalmi Chagigah 1:7), "The Holy One, blessed be He, forwent about [prohibited] sexual relations, but did not forego about the nullification of Torah (wasting time that should be spent in Torah study). Especially since these people's main thoughts and actions are matters of their body and the vanities of their time, they have done much evil. But to the secret of fear, their souls should not come; and their glory should not be associated with the study of their consciences in the images of their hearts and chambers, and their images for fixed times within which they do not give a portion to Torah [study] among their occupations. And the calculation of their souls has been lost from within their hearts, for they are a nation that loses its counsel. And how much are they on the lowest level! And our Rabbis, may their memory be blessed, said (Avot 5:21), "At sixty, old age; at seventy, fullness of years; at eighty, the age of strength; at ninety, a bent body; at one hundred, as good as dead and gone completely out of the world." And their intention, may their memory be blessed, with these words was to warn about repentance - that when a man reaches the days of old age, he should think about his end, if he did not merit to do so in the days of his youth. And since his time is close to coming, he should leave the matters of his body and his desires and rectify his soul. And when he reaches the days of fullness of years, he should add to the removal of [involvement with] the world from his heart. And according to the reduction of years [left], he should reduce his occupation in the world. And he should constantly seclude himself to meditate about fear of God, to think about his soul, to refine his traits and to seek Torah and [its] commandments. And that which they said, "at ninety, a bent (lasuach) body" is from the [same usage as in] (Psalms 102:1), "spill his prayer (sicho)" [and] (Genesis 24:63), "to pray (lasuach) in the field" - as our Rabbis, may their memory be blessed, said (Berakhot 26b), "Isaac established the afternoon prayers, as it is stated, "to pray (lasuach) in the field." For after one reaches ninety years, it is fitting for him that all of his occupation should be with prayer and praises of God, and to speak about His wonders. And King Solomon, peace be upon him, spoke about the matter of the days of old age - that a person should not then be lazy about service to God, may He be blessed. And he said (Ecclesiastes 11:6), "Sow your seed in the morning, and don’t hold back your hand in the evening, since you don’t know which is going to succeed, the one or the other, or if both are equally good." He compared the days of childhood and youth to the morning and the days of old age to evening. And seed is metaphoric for children and for students, as our Rabbis, may their memory be blessed, said (Yevamot 62b), "If he married a woman in his youth, he should marry [another] one in his old age; if he established students in his youth, he should establish [other] students in his old age." For perhaps the children of old age will be more successful in Torah and in the commandments than the children of youth. And likewise the students that he establishes in his old age may be more successful than the first ones. Or they could both be equally good. Afterwards, he stated (Ecclesiastes 11:7), "How sweet is the light, what a delight for the eyes to behold the sun!" Its explanation is that he went back to speaking about the days of old age which he compared to the evening. And since an old man will not taste that which he eats and that which he drinks - like the words of Barzilai the Gileadite - he stated that the old man should enjoy the light of the sun and not be disgusted by it. As disgust obstructs a person from his service to the Heavens. So he should enjoy the light, when he compares it to the days of darkness that are coming - as it mentions in the verse below this (Ecclesiastes 11:8), "Even if a man lives many years, let him enjoy himself in all of them, remembering how many the days of darkness are going to be; the only future is nothingness!" The explanation is that even if a person get very old, let him not be a burden to himself. Rather he should rejoice in all of his years, so that he not lose one of his years and not rest from the service of the Creator. And he should remember the days of darkness, for they will be many. And then he will not be able to perform the service, like the matter that is stated (Psalms 6:6), "in the pit, who can acclaim You?" And the righteous ones overcome their old age, gird their power and renew their strength for the service of God. It is as our Rabbis, may their memory be blessed, said (Shabbat 152), As Torah scholars grow older, wisdom is increased in them." And it is stated (Psalms 92:15), "In old age they still produce fruit; they are full of sap and freshness." And he mentioned above (Psalms 92:13-14), "The righteous bloom like a date-palm, etc. Planted in the house of the Lord, etc." For the righteous are planted in the house of the Lord from their youth, and grow in the house of study from their young adulthood - like a date-palm that blossoms and like a cedar that grows in the Lebanon. And as our Rabbis, may their memory be blessed, likewise said, (Midrash Tehillim 92:14), "'The righteous bloom like a date-palm' - these are the infants, in the way that it was stated (Psalms 144:12), 'For our sons are like saplings, well-tended in their youth.'" And he stated after this about this thing, that they are not [completely] compared to trees. For trees will not give their strength when they age. But the righteous "in old age, they still produce fruit." And King David, peace be upon him, also stated (Psalms 71:18), "And even in hoary old age do not forsake me, God, until I proclaim Your strength to the next generation, Your mighty acts, to all who are to come."
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