תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
יג (יא) לְמַטֵּ֥ה יוֹסֵ֖ף לְמַטֵּ֣ה מְנַשֶּׁ֑ה גַּדִּ֖י בֶּן־סוּסִֽי׃
לְשִׁבְטָא דְיוֹסֵף לְשִׁבְטָא דִמְנַשֶּׁה גַּדִּי בַּר סוּסִי:
(יב) לְמַטֵּ֣ה דָ֔ן עַמִּיאֵ֖ל בֶּן־גְּמַלִּֽי׃
לְשִׁבְטָא דְדָן עַמִּיאֵל בַּר גְּמַלִּי:
(יג) לְמַטֵּ֣ה אָשֵׁ֔ר סְת֖וּר בֶּן־מִיכָאֵֽל׃
לְשִׁבְטָא דְאָשֵׁר סְתוּר בַּר מִיכָאֵל:
(יד) לְמַטֵּ֣ה נַפְתָּלִ֔י נַחְבִּ֖י בֶּן־וׇפְסִֽי׃
לְשִׁבְטָא דְנַפְתָּלִי נַחְבִּי בַּר וָפְסִי:
(טו) לְמַטֵּ֣ה גָ֔ד גְּאוּאֵ֖ל בֶּן־מָכִֽי׃
לְשִׁבְטָא דְגָד גְּאוּאֵל בַּר מָכִי:
13 (11) Of the tribe of Yosef, that is of the tribe of Menashshe, Gaddi son of Susi.
(12) Of the tribe of Dan, ῾Ammi᾽el son of Gemalli.
(13) Of the tribe of Asher, Setur son of Mikha᾽el.
(14) Of the tribe of Naftali, Naĥbi, son of Vofsi.
(15) Of the tribe of Gad, Ge᾽u᾽el son of Makhi.
נביאים
ב (יא) וַנִּשְׁמַע֙ וַיִּמַּ֣ס לְבָבֵ֔נוּ וְלֹא־קָ֨מָה ע֥וֹד ר֛וּחַ בְּאִ֖ישׁ מִפְּנֵיכֶ֑ם כִּ֚י יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם ה֤וּא אֱלֹהִים֙ בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּֽחַת׃
וּשְׁמַעְנָא וְאִתְמְסֵי לִבָּנָא וְלָא אִשְׁתְּאָרַת עוֹד רוּחָא בֶּאֱנַשׁ מִן קֳדָמֵיכוֹן אֲרֵי יְיָ אֱלָהָכוֹן הוּא אֱלָהָא דִשְׁכִינְתֵּיהּ בִּשְׁמַיָא מִלְעֵילָא וְשַׁלִיט עַל אַרְעָא מִלְרָע:
(יב) וְעַתָּ֗ה הִשָּֽׁבְעוּ־נָ֥א לִי֙ בַּֽיהֹוָ֔ה כִּֽי־עָשִׂ֥יתִי עִמָּכֶ֖ם חָ֑סֶד וַעֲשִׂיתֶ֨ם גַּם־אַתֶּ֜ם עִם־בֵּ֤ית אָבִי֙ חֶ֔סֶד וּנְתַתֶּ֥ם לִ֖י א֥וֹת אֱמֶֽת׃
וּכְעַן קַיְימוּ כְעַן לִי בְּמֵימְרָא דַייָ אֲרֵי עֲבָדִית עִמְכוֹן טִיבוּ וְתַעְבְּדוּן אַף אַתּוּן עִם בֵּית אַבָּא טִיבוּ וְתִתְּנוּן לִי אָת דִקְשׁוֹט:
(יג) וְהַחֲיִתֶ֞ם אֶת־אָבִ֣י וְאֶת־אִמִּ֗י וְאֶת־אַחַי֙ וְאֶת־[אַחְיוֹתַ֔י] (אחותי) וְאֵ֖ת כׇּל־אֲשֶׁ֣ר לָהֶ֑ם וְהִצַּלְתֶּ֥ם אֶת־נַפְשֹׁתֵ֖ינוּ מִמָּֽוֶת׃
וְתֵיחוּן יַת אַבָּא וְיַת אִמָא וְיַת אֲחַי וְיַת אֲחָתֵי וְיַת כָּל דִילְהוֹן וּתְשֵׁזְבוּן יַת נַפְשָׁתָנָא מִמוֹתָא:
(יד) וַיֹּ֧אמְרוּ לָ֣הּ הָאֲנָשִׁ֗ים נַפְשֵׁ֤נוּ תַחְתֵּיכֶם֙ לָמ֔וּת אִ֚ם לֹ֣א תַגִּ֔ידוּ אֶת־דְּבָרֵ֖נוּ זֶ֑ה וְהָיָ֗ה בְּתֵת־יְהֹוָ֥ה לָ֙נוּ֙ אֶת־הָאָ֔רֶץ וְעָשִׂ֥ינוּ עִמָּ֖ךְ חֶ֥סֶד וֶאֱמֶֽת׃
וַאֲמַרוּ לָהּ גֻבְרַיָא נַפְשָׁנָא מְסִירָן חֲלַף נַפְשָׁתֵיכוֹן לְמֵמָת אִם לָא תְחַווּן יַת פִּתְגָמָנָא דֵין וִיהֵי כַּד יִתֵּן יְיָ לָנָא יַת אַרְעָא וְנַעֲבֵד עִמָךְ טֵיבוּ וּקְשׁוֹט:
(טו) וַתּוֹרִדֵ֥ם בַּחֶ֖בֶל בְּעַ֣ד הַחַלּ֑וֹן כִּ֤י בֵיתָהּ֙ בְּקִ֣יר הַחוֹמָ֔ה וּבַֽחוֹמָ֖ה הִ֥יא יוֹשָֽׁבֶת׃
וְשַׁלְשְׁלַתְנוּן בְּאַטוּנָא מִן חֲרַכָּא אֲרֵי בֵיתָהּ בְּכוֹתֵל שׁוּרָא וּבְשׁוּרָא הִיא יָתְבָה:
2 (11) And as soon as we heard these things, our hearts melted, neither did there remain any more courage in any man, because of you: for the Lord your God, he is God in heaven above, and on the earth beneath.
(12) Now therefore, I pray you, swear to me by the Lord, since I have shown you kindness, that you will also show kindness to my father’s house, and give me a true token:
(13) and that you will save alive my father, and my mother, and my brothers, and my sisters, and all that they have, and deliver our lives from death.
(14) And the men answered her, Our life for yours, if only you do not tell of this our business. And it shall be, when the Lord has given us the land, that we will deal kindly and truly with thee.
(15) Then she let them down by a rope through the window: for her house was on the town wall, and she dwelt upon the wall.
כתובים
עג (ו) לָ֭כֵן עֲנָקַ֣תְמוֹ גַאֲוָ֑ה יַעֲטָף־שִׁ֝֗ית חָמָ֥ס לָֽמוֹ׃
לְכַךְ כֵּן עֲטַרְתִּנוּן גֵיוְתָנוּתָא כְּלִילָא דִמְשַׁוְיָן בְּרֵישֵׁיהוֹן הִיא מִן חֲטוֹף דִילְהוֹן:
(ז) יָ֭צָא מֵחֵ֣לֶב עֵינֵ֑מוֹ עָ֝בְר֗וּ מַשְׂכִּיּ֥וֹת לֵבָֽב׃
שְׁנָא מִן שׁוּמְנָא פַּרְצוּפֵיהוֹן עֲבַרוּ חוֹטְבֵיהוֹן חֲפוּרַת לִבָּא:
(ח) יָמִ֤יקוּ ׀ וִידַבְּר֣וּ בְרָ֣ע עֹ֑שֶׁק מִמָּר֥וֹם יְדַבֵּֽרוּ׃
יִתְמַקְמְקוּן מִן פִּטְמָא וִימַלְלוּן לְאַבְאָשָׁא וְלִטְלוּמָא מִן רוּם לִבְּהוֹן יְמַלְלוּן:
(ט) שַׁתּ֣וּ בַשָּׁמַ֣יִם פִּיהֶ֑ם וּ֝לְשׁוֹנָ֗ם תִּהֲלַ֥ךְ בָּאָֽרֶץ׃
שַׁוִיאוּ בְקַדִישֵׁי שְׁמַיָא פּוּמְהוֹן וְלִישָׁנְהוֹן מְצַלְהֲבָה בְּקַדִישֵׁי אַרְעָא:
(י) לָכֵ֤ן ׀ (ישיב) [יָשׁ֣וּב] עַמּ֣וֹ הֲלֹ֑ם וּמֵ֥י מָ֝לֵ֗א יִמָּ֥צוּ לָֽמוֹ׃
בְּכֵן תָּבוּ עַל עַמָיָא דַייָ לְאַלְקָיוּתְהוֹן וְיִמְחוֹנוּן בְּמַרְזוֹפִין וְדִמְעִין סַגִיעִין מָחֲתִין לְהוֹן:
73 (6) Therefore pride is their necklace; violence covers them like a garment.
(7) Their eyes stand out with fatness: they have more than heart could wish.
(8) They deride, and wickedly speak oppression: they speak loftily.
(9) They set their mouth against the heavens, and their tongue struts through the earth.
(10) Therefore his people return here: and abundant waters are drained out by them.
משנה
א. הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ וְהִגִּיעַ בַּשָּׁלִיחַ, אוֹ שֶׁשָּׁלַח אַחֲרָיו שָׁלִיחַ וְאָמַר לוֹ, גֵּט שֶׁנָּתַתִּי לְךָ בָּטֵל הוּא, הֲרֵי זֶה בָטֵל. קָדַם אֵצֶל אִשְׁתּוֹ אוֹ שֶׁשָּׁלַח אֶצְלָהּ שָׁלִיחַ וְאָמַר לָהּ, גֵּט שֶׁשָּׁלַחְתִּי לִיךְ בָּטֵל הוּא, הֲרֵי זֶה בָטֵל. אִם מִשֶּׁהִגִּיעַ גֵּט לְיָדָהּ, שׁוּב אֵינוֹ יָכוֹל לְבַטְּלוֹ:
ב. בָּרִאשׁוֹנָה הָיָה עוֹשֶׂה בֵית דִּין בְּמָקוֹם אַחֵר וּמְבַטְּלוֹ. הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁלֹּא יְהוּ עוֹשִׂין כֵּן, מִפְּנֵי תִקּוּן הָעוֹלָם. בָּרִאשׁוֹנָה הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ. וְהִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהֵא כוֹתֵב, אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לוֹ, אִשָּׁה פְלוֹנִית וְכָל שׁוּם שֶׁיֵּשׁ לָהּ, מִפְּנֵי תִקּוּן הָעוֹלָם:
ג. אֵין אַלְמָנָה נִפְרַעַת מִנִּכְסֵי יְתוֹמִים אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל מַה שֶּׁיִּרְצוּ, וְגוֹבָה כְתֻבָּתָהּ. הָעֵדִים חוֹתְמִין עַל הַגֵּט, מִפְּנֵי תִקּוּן הָעוֹלָם. הִלֵּל הִתְקִין פְּרוֹזְבּוּל מִפְּנֵּי תִקּוּן הָעוֹלָם:
ד. עֶבֶד שֶׁנִּשְׁבָּה וּפְדָאוּהוּ, אִם לְשׁוּם עֶבֶד, יִשְׁתַּעְבֵּד. אִם לְשׁוּם בֶּן חוֹרִין, לֹא יִשְׁתַּעְבֵּד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ יִשְׁתַּעְבֵּד. עֶבֶד שֶׁעֲשָׂאוֹ רַבּוֹ אַפּוֹתִיקִי לַאֲחֵרִים וְשִׁחְרְרוֹ, שׁוּרַת הַדִּין, אֵין הָעֶבֶד חַיָּב כְּלוּם. אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין, וְכוֹתֵב שְׁטָר עַל דָּמָיו. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֵינוֹ כוֹתֵב אֶלָּא מְשַׁחְרֵר:
ה. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵית הִלֵּל. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. לִשָּׂא שִׁפְחָה אִי אֶפְשָׁר, שֶׁכְּבָר חֶצְיוֹ בֶן חוֹרִין. בַּת חוֹרִין אִי אֶפְשָׁר, שֶׁכְּבָר חֶצְיוֹ עָבֶד. יִבָּטֵל, וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וְלִרְבִיָּה, שֶׁנֶּאֱמַר (ישעיה מה) לֹא תֹהוּ בְרָאָהּ, לָשֶׁבֶת יְצָרָהּ. אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין, וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו. וְחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי:
ו. הַמּוֹכֵר עַבְדּוֹ לְגוֹי אוֹ לְחוּצָה לָאָרֶץ, יָצָא בֶן חוֹרִין. אֵין פּוֹדִין אֶת הַשְּׁבוּיִים יוֹתֵר עַל כְּדֵי דְמֵיהֶן, מִפְּנֵי תִקּוּן הָעוֹלָם. וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִין, מִפְּנֵי תִקּוּן הָעוֹלָם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, מִפְּנֵי תַקָּנַת הַשְּׁבוּיִין. וְאֵין לוֹקְחִים סְפָרִים, תְּפִלִּין וּמְזוּזוֹת מִן הַגּוֹיִם יוֹתֵר עַל כְּדֵי דְמֵיהֶן, מִפְּנֵי תִקּוּן הָעוֹלָם:
ז. הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֵׁם רָע, לֹא יַחֲזִיר. מִשּׁוּם נֶדֶר, לֹא יַחֲזִיר. רַבִּי יְהוּדָה אוֹמֵר, כָּל נֶדֶר שֶׁיָּדְעוּ בוֹ רַבִּים, לֹא יַחֲזִיר. וְשֶׁלֹּא יָדְעוּ בוֹ רַבִּים, יַחֲזִיר. רַבִּי מֵאִיר אוֹמֵר, כָּל נֶדֶר שֶׁצָּרִיךְ חֲקִירַת חָכָם, לֹא יַחֲזִיר. וְשֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם, יַחֲזִיר. אָמַר רַבִּי אֱלִיעֶזֶר, לֹא אָסְרוּ זֶה אֶלָּא מִפְּנֵי זֶה. אָמַר רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, מַעֲשֶׂה בְצַיְדָּן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ, קוֹנָם אִם אֵינִי מְגָרְשֵׁךְ, וְגֵרְשָׁהּ. וְהִתִּירוּ לוֹ חֲכָמִים שֶׁיַּחֲזִירֶנָּה, מִפְּנֵי תִקּוּן הָעוֹלָם:
ח. הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם אַיְלוֹנִית, רַבִּי יְהוּדָה אוֹמֵר, לֹא יַחֲזִיר. וַחֲכָמִים אוֹמְרִים, יַחֲזִיר. נִשֵּׂאת לְאַחֵר וְהָיוּ לָהּ בָּנִים הֵימֶנּוּ, וְהִיא תוֹבַעַת כְּתֻבָּתָהּ, אָמַר רַבִּי יְהוּדָה, אוֹמְרִים לָהּ, שְׁתִיקוּתִיךְ יָפָה לִיךְ מִדִּבּוּרִיךְ:
ט. הַמּוֹכֵר אֶת עַצְמוֹ וְאֶת בָּנָיו לְגוֹי, אֵין פּוֹדִין אוֹתוֹ, אֲבָל פּוֹדִין אֶת הַבָּנִים לְאַחַר מִיתַת אֲבִיהֶן. הַמּוֹכֵר שָׂדֵהוּ לְגוֹי וְחָזַר וּלְקָחָהּ מִמֶּנּוּ יִשְׂרָאֵל, הַלּוֹקֵחַ מֵבִיא מִמֶּנּוּ בִכּוּרִים, מִפְּנֵי תִקּוּן הָעוֹלָם:
1. In the case of one who sends a bill of divorce to his wife with an agent, and he reached the agent, or where he sent another agent after him, and he said to the agent delivering the bill of divorce: The bill of divorce that I gave you, it is void, then this bill of divorce is hereby void. Similarly, if the husband reached his wife before the bill of divorce reached her, or in a case where he sent an agent to her, and he said, or had the agent say, to his wife: The bill of divorce that I sent to you, it is void, then this bill of divorce is hereby void. However, if he stated this once the bill of divorce had entered her possession, he can no longer render it void, as the divorce had already taken effect.
2. The mishna relates that initially, a husband who wished to render the bill of divorce void would convene a court elsewhere and render the bill of divorce void in the presence of the court before it reached his wife. Rabban Gamliel the Elder instituted an ordinance that one should not do this, for the betterment of the world. The Gemara will explain what this means. Initially, the husband would change his name and her name, from the names by which they were known where they formerly lived to the names by which they were known where the bill of divorce was written, and write the name of his city and the name of her city. One was not required to list all of the names by which the husband and the wife were known, but only the names in the place where the bill of divorce was being written. Rabban Gamliel the Elder instituted that the scribe should write in the bill of divorce: The man so-and-so, and any other name that he has, and: The woman so-and-so, and any other name that she has. The reason for this ordinance was for the betterment of the world, as perhaps the people of a different city would not recognize the name written in the bill of divorce, and would claim that this bill of divorce does not belong to her.
3. A widow can collect payment of her marriage contract from the property of orphans only by means of an oath that she did not receive any part of the payment of the marriage contract during her husband’s lifetime. The mishna relates: The courts refrained from administering an oath to her, leaving the widow unable to collect payment of her marriage contract. Rabban Gamliel the Elder instituted that she should take, for the benefit of the orphans, any vow that the orphans wished to administer to her, e.g., that all produce will become prohibited to her if she received any payment of her marriage contract, and after stating this vow, she collects payment of her marriage contract. The mishna lists additional ordinances that were instituted for the betterment of the world: The witnesses sign their names on the bill of divorce, even though the bill of divorce is valid without their signatures, for the betterment of the world, as the Gemara will explain. And Hillel instituted a document that prevents the Sabbatical Year from abrogating an outstanding debt [prosbol] for the betterment of the world, as the Gemara will explain.
4. In the case of a Canaanite slave that was captured, and Jews who had not owned him redeemed him, if he was redeemed to be a slave then he will be a slave. If he was redeemed to be a freeman then he will not be a slave. Rabban Shimon ben Gamliel says: Both in this case and in that case he will be a slave. In the case of a slave whose master set him aside as designated repayment [apoteiki] of a debt to other people from whom he borrowed money, and afterward he emancipated him, then according to the letter of the law the slave bears no responsibility for the debt. However, for the betterment of the world, his master is forced to make him a freeman, and the slave writes a promissory note for his value to pay the debt to the creditor. Rabban Shimon ben Gamliel says: He does not write a promissory note; he only emancipates the slave.
5. In the case of one who is a half-slave half-freeman because only one of his two owners emancipated him, he serves his master one day and serves himself one day; this is the statement of Beit Hillel. Beit Shammai say: Through such an arrangement you have remedied his master, as his master loses nothing through this. However, you have not remedied the slave himself, as the slave himself remains in an unsustainable situation. It is not possible for him to marry a maidservant because he is already a half-freeman, as it is prohibited for a freeman to marry a maidservant. It is also not possible for him to marry a free woman, as he is still a half-slave. If you say he should be idle and not marry, but isn’t it true that the world was created only for procreation, as it is stated: “He did not create it to be a waste; He formed it to be inhabited” (Isaiah 45:18)? Rather, for the betterment of the world his master is forced to make him a freeman, and the slave writes a promissory note accepting his responsibility to pay half his value to his master. And Beit Hillel ultimately retracted their opinion, to rule in accordance with the statement of Beit Shammai, that a half-slave must be set free.
6. In a case of one who sells his slave to gen-tiles, or even to a Jew outside of Eretz Yisrael, the slave is emancipated. Since the slave, who is partially obligated in the fulfillment of mitzvot, would be restricted in his ability to fulfill them in his new situation, either because he would be under the authority of a gentile or because he will no longer be in Eretz Yisrael, the Sages penalized his original owner that he should become a freeman, so that if he succeeds in escaping his new owner, he is a full-fledged freeman. The captives are not redeemed for more than their actual monetary value, for the betterment of the world; and one may not aid the captives in their attempt to escape from their captors for the betterment of the world, so that kidnappers will not be more restrictive with their captives to prevent them from escaping. Rabban Shimon ben Gamliel says: For the betterment of the captives, so that kidnappers will not avenge the escape of the captives by treating other captives with cruelty. And Torah scrolls, phylacteries, or mezuzot are not purchased from the gentiles when they acquire these objects, if they request more than their actual monetary value, for the betterment of the world, so as not to cause an increase in the theft of sacred Jewish ritual objects in order to sell them for large sums of money.
7. A man who divorces his wife due to her bad reputation, i.e., he heard that she had committed adultery, may not remarry her, even if it becomes clear that she did not in fact commit adultery. Similarly, if one divorces his wife due to a vow that she took, and he could not live with her under the conditions of her vow, he may not remarry her. Rabbi Yehuda says: If he divorces her due to any vow that the public was aware of, he may not remarry her, but if he divorces her due to a vow that the public was not aware of, he may remarry her. The mishna continues: Rabbi Meir says: If he divorces her due to any vow that requires investigation and dissolution by a halakhic authority, he may not bring remarry her, but if he divorces her due to a vow that does not require investigation and dissolution by a halakhic authority, and is dissolved even without that, he may bring remarry her. Rabbi Elazar said: They prohibited him from remarrying her in this case, where she stated a vow that requires dissolution by a halakhic authority, only due to that case, where she stated a vow that does not require dissolution by a halakhic authority. Rabbi Yosei, son of Rabbi Yehuda, said: There was an incident in Tzaidan involving one man who said to his wife: It is konam, i.e., it is forbidden like an offering, if I do not divorce you, and he divorced her; and the Sages permitted him to remarry her for the betterment of the world.
8. With regard to one who divorces his wife because she is a sexually underdeveloped woman who is incapable of bearing children [ailonit], meaning that after their marriage it became clear that she was sexually underdeveloped, Rabbi Yehuda says: He may not remarry her, and the Rabbis say: He may remarry her. If, after he divorced her, this ailonit married another man and had children from him, meaning that she was not actually an ailonit, and she is demanding payment of her marriage contract from her first husband, claiming that he unlawfully divorced her without paying her marriage contract as he claimed that she was an ailonit and their marriage was a mistaken transaction, Rabbi Yehuda said that he may say to her: Your silence is preferable to your speech, meaning that it is preferable for her to withdraw her claim. If she persists, he may say that he divorced her only because he believed her to be an ailonit, casting aspersions on the validity of the divorce and the status of her children. Therefore, it would be wise of her to withdraw her claim.
9. With regard to one who sells himself and his children as slaves to gentiles, he is not redeemed, but the children are redeemed after their father’s death, as there is no reason to penalize them. One who sells his field to a gentile must purchase and bring the first fruits from the field that he sold, for the betterment of the world.
גמרא
נִמְנְעוּ מִלְּהַשְׁבִּיעָה מָאי טַעְמָא אִילֵימָא מִשּׁוּם דְּרַב כַּהֲנָא. דְאָמַר רַב כָּהֲנָא וַאֲמָרֵי לָהּ אָמַר רַב יְהוּדָה אָמַר רַב מַעֲשֵׂה בְּאָדָם אֶחָד בִּשְׁנֵי בַּצוֹרֶת שֶׁהִפְקִיד דִינָר אֵצֶל אַלְמָנָה. וְהִנִּיחָתוֹ בְּכַד שֶׁל קֶמַח. וַאֲפָאָתוֹ בְּפַת. וּנְתָנָתוֹ לֶעָנִי לְיָמִים בָּא בַּעַל הַדִּינָר וְאָמַר לָהּ הֲבִי לִי דִינָרִי. אָמְרָה לֵיהּ יֶהֱנֶה סַם הַמָּוֶת בְּאֶחָד מִבָּנֶיהָ שֶׁל אוֹתָהּ אִשָּׁה אִם נֶהֱנֵתִי מִדִּינָרְךָ כְּלוּם. אָמְרוּ לֹא הָיוּ יָמִים מוּעָטִין עַד שֶׁמֵּת אֶחָד מִבָּנֶיהָ. וּכְשֶׁשָּׁמְעוּ חֲכָמִים בְּדָבָר אָמְרוּ. וּמַה מִי שֶׁנִּשְׁבַע בֶּאֱמֶת כַּךְ הַנִּשְׁבַּע עַל שֶׁקֶר עַל אַחַת כַּמָה וְכַמָּה. מָאי טַעְמָא אִיעַנְשָׁה דְאִישְׁתַּרְשִׁי לָהּ מְקוֹם דִּינָר. וּמָאי מִי שֶׁנִּשְׁבַּע בֶּאֱמֶת. כְּמִי שֶׁנִּשְׁבַּע בֶּאֱמֶת. אִי מִשּׁוּם הָא מָאי אִרְיָא אַלְמָנָה אֲפִילוּ גְרוּשָׁה נָמֵי. אַלָמָה אָמַר רִבִּי זֵירָא אָמַר שְׁמוּאֵל לָא שָׁנוּ אֶלָּא אַלְמָנָה אֲבָל גְּרוּשָׁה מַשְׁבִּיעִין אוֹתָהּ. אַלְמָנָה שַׁאנֵי דִבְּהַהִיא הֲנָאָה דְקָא טָרְחָא קָמֵי דְיַתְמֵי אַתְיָא לְאוֹרוּיֵי הַתֵּירָא. אָמַר רַב יְהוּדָה אָמַר רִבִּי יִרְמִיָה בַּר אַבָּא רַב וּשְׁמוּאֵל דַּאֲמָרֵי תַרְוַיְיהוּ לָא שָׁנוּ אֶלָּא בְּבֵית דִּין. אֲבָל חוּץ לְבֵית דִין מַשְׁבִּיעִין אוֹתָהּ. אֵינִי וְהָא רַב לָא מַגְבֵי כְּתוּבָה לְאַרְמַלְתָּא קַשְׁיָא. בְּסוּרָא מַתְנוּ הָכִי. בִּנְהַרְדָעָה מַתְנוּ הָכִי אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל לָא שָׁנוּ אֶלָּא בְּבֵית דִּין. אֲבָל חוּץ לְבֵית דִּין מַשְׁבִּיעִין אוֹתָהּ. וְרַב אָמַר אֲפִילוּ חוּץ לְבֵית דִּין נָמֵי אֵין מַשְׁבִּיעִין אוֹתָהּ. רַב לְטַעְמֵיהּ דְרַב לָא מַגְבֵי כְּתוּבָה לְאַרְמַלְתָּא. וְלִיאַדְרָהּ וְלִיגְבְּיָיהּ. בִּשְׁנֵי דְרַב קִילֵי נִידְרֵי. הַהִיא דְּאָתָת לְקָמֵיהּ דְרַב הוּנָא אָמַר לָהּ מַה אֶעֱבֵיד לִיךְ דְּרַב לָא מַגְבִי כְּתוּבָה לְאַרְמַלְתָּא. אָמְרָה לֵיהּ מִידִי הוּא טַעְמָא אֶלָּא דִּילְמָא נָקִיטְנָא מִידִי מִכְּתוּבָתִי חַי ה' צְבָאוֹת אִם נֶהֱנֵיתִי מִכְּתוּבָתִי כְלוּם. אָמַר רַב הוּנָא מוֹדֶה רַב בְּקוֹפֶצֶת. הַהִיא דַאָתַאי לְקָמֵיהּ דְרַבָּה בַּר רַב הוּנָא אָמַר לָהּ מָאי אֶעֱבִיד לִיךְ דְּרַב לָא מַגְבֵי כְּתוּבָה לְאַרְמַלְתָּא. וְאַבָּא מָרִי לָא מַגְבֵי כְּתוּבָה לְאַרְמַלְתָּא. אָמְרָה לֵיהּ הַב לִי מְזוֹנֵי. אָמַר לָהּ מְזוֹנֵי נָמֵי לֵית לִיךְ. דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל הַתּוֹבַעַת כְּתוּבָתָהּ בְּבֵית דִּין אֵין לָהּ מְזוֹנוֹת. אָמְרָה לֵיהּ הַפְכוּהָ לְכוּרְסַיָה כְּבֵי תְּרֵי עֲבַדְתָּ לִי. הַפְכוּהָ לְכוּרְסַיָה וְתִרְצוּהָ. וַאֲפִילוּ הָכִי לָא אִיפְרַק מֵחוּלְשָׁא:
§ The mishna taught that the court refrained from administering an oath to her. The Gemara asks: What is the reason that they refrained from administering oaths to widows? If we say that it is because of the statement of Rav Kahana, as Rav Kahana says, and some say that it was Rav Yehuda who says that Rav says: There was an incident involving a person during years of famine who deposited a gold dinar with a widow, and she placed the gold dinar in a jug of flour and unwittingly baked it in a loaf of bread along with the flour, and she gave the bread as charity to a poor man.
After a period of time, the owner of the dinar came and said to her: Give me my dinar. She said to him: May poison benefit, i.e., take effect on, one of the children of that woman, i.e., my children, if I derived any benefit from your dinar. It was said: Not even a few days passed until one of her children died, and when the Sages heard of this matter, they said: If one who takes an oath truthfully is punished in this way for sin, one who takes an oath falsely, all the more so.
The Gemara first clarifies the details of the incident: What is the reason that she was punished if she in fact did not derive any benefit from the dinar? The Gemara answers: Because she benefited [ishtarshi] from the place of the dinar, as the dinar took up space in the bread, enabling her to use less flour. Therefore, she did derive some small benefit from the dinar.
The Gemara asks: If she in fact did derive benefit from the dinar, then what is meant by the statement: One who takes an oath truthfully? Wasn’t her oath actually false? The Gemara answers: It means that she was like one who took an oath truthfully, as her oath was truthful to the best of her knowledge. In any case, this woman was punished severely for a small mistake. The severity of taking a false oath, even inadvertently, is why the Sages ceased administering oaths to widows.
The Gemara questions if this could be the reason for the ordinance: If they refrained from administering oaths due to this reason, then why would this be limited specifically to a widow? Even a divorcée should not be allowed to take an oath to collect her marriage contract as well. Why then does Rabbi Zeira say that Shmuel says: They taught this only with regard to a widow; however, with regard to a divorcée, the court does administer an oath to her? Why would this concern not apply in the case of a divorcée as well?
The Gemara answers: A widow is different, as she continues to live in the house with the orphans and performs many services for them in the running of the home. Therefore, there is a concern that due to the benefit they receive from her as a result of the efforts she exerts for the orphans, she will rationalize and permit herself to take an oath that she had not collected any of her marriage contract, when in fact she had received a part of it.
§ Rav Yehuda said that Rabbi Yirmeya bar Abba said: It is Rav and Shmuel who both say that they taught only that an oath is not administered to the widow in court, as the oath that one takes in court is a severe oath, which involves the mentioning of God’s name and the holding of a sacred object. However, outside of court, where an oath is not taken in this manner, the judges administer an oath to her. The Gemara asks: Is that so? But Rav does not collect payment of a marriage contract for a widow because she has not taken an oath, which indicates that he also would not administer an oath to her outside of the court. The Gemara answers: This is difficult, as it contradicts the statement of Rav Yehuda.
In the city of Sura they taught the statement with regard to the opinions of Rav and Shmuel like this, as stated above. However, in the city of Neharde’a they taught the statement with regard to the opinions of Rav and Shmuel like this: Rav Yehuda says that Shmuel says that they taught only that an oath is not administered to the widow in court; however, outside of court the judges administer an oath to her. And Rav says: Even outside of court as well, the judges do not administer an oath to her.
The Gemara points out that according to this version of their statements, Rav conforms to his standard line of reasoning, as Rav does not collect payment of a marriage contract for a widow in any case. The Gemara asks with regard to Rav’s practice: Let him administer a vow to the widow, instead of an oath, and collect the marriage contract in accordance with the mishna, which states that a widow can take a vow in place of the oath. The Gemara answers: In Rav’s time vows were treated lightly, and Rav was concerned that widows would not treat the prohibition created by the vow with appropriate severity. This would result in the orphans losing out on part of their inheritance, and the widows violating the prohibitions created by their vows.
The Gemara relates: There was an incident involving a certain widow who came before Rav Huna and attempted to collect payment of her marriage contract from the orphans. He said to her: What can I do for you, as Rav does not collect payment of a marriage contract for a widow. The widow said to him: Isn’t the reason that I cannot collect payment only because of a concern that perhaps I already took some payment of my marriage contract? I swear as the Lord of Hosts lives that I did not derive any benefit from my marriage contract. Rav Huna says: Even though the court does not administer an oath to a widow, Rav concedes with regard to one who leaps and takes an oath of her own initiative that her oath is accepted, and she can collect payment of her marriage contract.
The Gemara relates: There was an incident involving a certain widow who came before Rabba bar Rav Huna to collect payment of her marriage contract. He said to her: What can I do for you, as Rav does not collect payment of a marriage contract for a widow, and my father, my master, i.e., Rav Huna, does not collect payment of a marriage contract for a widow?
She said to him: If I cannot collect payment of the marriage contract, then provide sustenance for me from my husband’s property, to support me until I remarry. He said to her: You also do not have any right to sustenance, as Rav Yehuda says that Shmuel says: One who demands payment of her marriage contract in court has no right to receive sustenance any longer. The husband committed to provide for her sustenance only as long as she does not wish to remarry. Generally, once a widow demands payment of her marriage contract, she demonstrates that she wishes now to remarry and is no longer entitled to receive sustenance from her deceased husband’s property.
The widow became angry and said to Rabba bar Rav Huna: May his chair be overturned, i.e., he should fall from his position of power, as he ruled for me in accordance with the different opinions of two people. Since Rabba bar Rav Huna was concerned about her curse, he overturned his chair in order to fulfill the curse literally, and then stood it up, and even so, he was not saved from the weakness that resulted from her curse.
זוהר
כָּל מַעֲלֵי שַׁבְּתָא כַד מְקַדְּשִׁין יִשְׂרָאֵל יוֹמָא לְתַתָּא כָרוֹזָא כָרִיז לְאַרְבַּע סִטְרֵי עָלְמָא אִתְכְּנָשׁוּ מַשִׁרְיָין קַדִּישִׁין אַתְקָנוּ כֻרְסְיָין (קַדִּישִׁין) מָאן חָמֵי חֶדְוָה בִתְלַת מֵאָה וְתִשְׁעִין רְקִיעִין כַּמָּה מְמַנָן כַּמָּה שַׁלְטוֹנִין מִתְכַּנְּשִׁין לְאַתְרַיְיהוּ. כֵּיוָן דְּיִשְׂרָאֵל לְתַתָּא מְקַדְּשִׁין (וְקֻדְשָׁא בְרִיךְ הוּא) כְּדֵין אַתְעַר אִילָנָא דְחַיֵּי וְאָקִישׁ בְּאִינוּן טַרְפִין דִּילֵיהּ רוּחַ נְשִׁיבוּ חָד מִגּוֹ עָלְמָא דְאָתֵי וְאִינוּן עֲנָפִים דְּאִילָנָא מִתְנַעְנְעָן וְסַלְקִין רֵיחִין דְעַלְמָא דְאָתֵי הַהוּא אִילָנָא דְחַיֵּי אַתְעַר וְאַפִּיק נִשְׁמָתִין קַדִּישִׁין וּפָרִישׁ עַל עָלְמָא. וְעִם כָּל דָא נִשְׁמָתִין נַפְקִין וְנִשְׁמָתִין עָאלִין אִלֵּין מִתְעֲרֵי אִלֵּין נַפְקִין וְאִלֵּין עָאלִין וְאִילָנָא דְחַיֵּי בְחֶדְוָה. וּכְדֵין יִשְׂרָאֵל כֻּלְּהוּ מִתְעַטְּרִין בְּעִטְרִין דְאִינוּן נִשְׁמָתִין קַדִישִׁין כֻּלְהוּ בְחֶדְוָה בְנַיְיחָא. וְכָל הַשַּׁבָּת אִית לוֹן הַהוּא חֶדְוָה וְהַהוּא נַיְיחָא וְכֹל צַדִּיקַיָא דִי בְגִנְתָּא כֻלְּהוּ סַלְקִין וּמִתְעַנְגִין בְּעִנּוּגָא עִלָּאָה דְעַלְמָא דְאָתֵי. כֵיוַן דְּנָפִיק שַׁבָּת כֻלְהוּ נִשְׁמָתִין פַּרְחִין וְסַלְקִין. תָא חֲזֵי כַּד עָיִיל שַׁבְּתָא נִשְׁמָתִין נַחְתִּין לְשַׁרְיָיא עַל עַמָּא קַדִּישָׁא וְנִשְׁמָתִין דְצַדִּיקַיָּא סַלְקִין לְעֵילָא. כַד נָפִיק שַׁבְּתָא נִשְׁמָתִין סַלְקִין אִינוּן דִּשָׁאָרוּ עֲלַיְיהוּ דְיִשְׂרָאֵל וְנִשְׁמָתִין נַחְתִּין אִינוּן נִשְׁמָתִין דְצַדִיקַיָּא כֵיוַן דְּסַלְקִין כֻּלְּהוּ נִשְׁמָתִין דְּשָׁאֲרוּ עֲלַיְיהוּ דְיִשְׂרָאֵל סַלְקֵי וְקַיְימִין בְּדִיוּקְנָא קָמֵי מַלְכָּא קַדִּישָׁא וְקֻדְשָׁא בְרִיךְ הוּא שָׁאִיל לְכֻלְּהוּ מָאי חִדּוּשָׁא הֲוָה לְכוּ בְהַהוּא עָלְמָא בְאוֹרַיְיתָא. זַכָּאָה אִיהוּ מָאן דְחִידוּשָׁא דְאוֹרַיְיתָא אַמְרַת קָמֵיהּ. כַּמָּה חֶדְוָה עָבִיד קֻדְשָׁא בְרִיךְ הוּא כָנִישׁ לְפַמַלְיָא דִילֵיהּ וְאָמַר שְׁמָעוּ חִדוּשָׁא דְאוֹרַיְתָא דְאַמְרַת נִשְׁמָתָא דָא דִפְלוֹנִי וְכֻלְּהוּ מוּקְמֵי הַהִיא מִלָּה בִתְרֵי מְתִיבְתֵּי. אִינוּן לְתַתָּא וְקֻדְשָׁא בְרִיךְ הוּא לְעֵילָא חָתִים לְהַהִיא מִלָּה תָּא חֲזֵי כַד מִלָּה אִתְחַדָשׁ בְּאוֹרַיְיתָא וְנִשְׁמָתָא דְנַחְתָּא בְּשַׁבְּתָא אִתְעַסְקַת בְּאִינוּן מִלִּין חַדְתִּין וְסַלְקֵי לְעֵילָא. כָּל פָּמַלְיָא דִלְעֵילָא צַיְיתִין לְהַהוּא מִלָּה וְחַיּוֹת הַקֹּדֶשׁ מִתְרְבָן בְּגַדְפִין וּמִתְלַבְּשָׁן בְּגַדְפִין. וְכַד שָׁאִיל לוֹן קֻדְשָׁא בְרִיךְ הוּא וְלֹא תָבִין וְשַׁתְקִין כְּדֵין חַיּוֹת הַקֹּדֶשׁ מַה כְּתִיב (יחזקאל א) בְּעָמְדָם תְּרַפֶנָּה כַנְפֵיהֶם כְּמָה דְאַתְּ אָמֵר (איוב לב) כִּי עָמְדוּ לֹא עָנוּ עוֹד. (נחמיה ח) וּכְפִתְחוֹ עָמְדוּ כָל הָעָם:
בְּכָל לֵיל שַׁבָּת, כְּשֶׁיִּשְׂרָאֵל מְקַדְּשִׁים הַיּוֹם לְמַטָּה הַכָּרוֹז יוֹצֵא לְאַרְבַּע רוּחוֹת הָעוֹלָם, הֵאָסְפוּ הַמַּחֲנוֹת הַקְּדוֹשִׁים, הַתְקִינוּ כִּסָּאוֹת. מִי רָאָה הַשִּׂמְחָה, כַּאֲשֶׁר בְּש''צ רְקִיעִים, כַּמָּה מְמוּנִים, כַּמָּה שַׁלִּיטִים, מִתְאַסְּפִים לִמְקוֹמוֹתֵיהֶם. כֵּיוָן שֶׁיִּשְׂרָאֵל לְמַטָּה מְקַדְּשִׁים הַיּוֹם, אָז נִתְעוֹרֵר עֵץ הַחַיִּים שֶׁהוּא ז''א, וְרוּחַ אֶחָד נוֹשֵׁב מִן הָעוֹלָם הַבָּא שֶׁהוּא בִּינָה, מַכֶּה בֶּעָלִים שֶׁלּוֹ. וְאֵלּוּ הָעֲנָפִים שֶׁבָּאִילָן מִתְנַעְנְעִים, וּמַעֲלִים רֵיחוֹת שֶׁל הָעוֹלָם הַבָּא. עֵץ הַחַיִּים הַהוּא מִתְעוֹרֵר וּמוֹצִיא נְשָׁמוֹת קְדוֹשׁוֹת, וּפוֹרֵס אוֹתָן עַל הָעוֹלָם. וְעִם כָּל זֶה, נְשָׁמוֹת יוֹצְאוֹת וּנְשָׁמוֹת נִכְנָסוֹת, כְּלוֹמָר, שֶׁנְּשָׁמוֹת יוֹצְאוֹת לְהִתְלַבֵּשׁ בְּיִשְׂרָאֵל בָּעוֹלָם הַזֶּה, וְנִשְׁמוֹת הַצַדִּיקִים עוֹלִים מִגַּן עֵדֶן הַתַּחְתּוֹן וְנִכְנָסוֹת לְמַעְלָה לְגַן עֵדֶן הָעֶלְיוֹן. וְאֵלּוּ הַיּוֹצְאוֹת, מְעוֹרְרוֹת לָאֵלּוּ שֶׁיִּכָּנְסוּ, וְעַל כֵּן אֵלּוּ יוֹצְאוֹת וְאֵלּוּ עוֹלוֹת. וְעֵץ הַחַיִּים שֶׁהוּא ז''א, הוּא בְּשִׂמְחָה. וְאָז כָּל יִשְׂרָאֵל מִתְעַטְּרִים בַּעֲטָרוֹת שֶׁל אֵלּוּ הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת, שׁה''ס נְשָׁמוֹת יְתֵרוֹת, וְכֻלָּם בְּשִׂמְחָה וּבְנַחַת. וְכָל הַשַּׁבָּת יֵשׁ לָהֶם הַשִּׂמְחָה הַהִיא וְהַנַּחַת הַהוּא, וְכָל הַצַדִּיקִים שֶׁהֵם בַּגָּן כֻּלָּם עוֹלִים וּמִתְעַנְּגִים בָּעֹנֶג הָעֶלְיוֹן שֶׁל הָעוֹלָם הַבָּא, בְּגַן עֵדֶן הָעֶלְיוֹן. כֵּיוָן שֶׁיּוֹצֵא הַשַּׁבָּת, כָּל הַנְּשָׁמוֹת פּוֹרְחוֹת מִיִּשְׂרָאֵל, וְעוֹלוֹת לְמַעְלָה. בֹּא וּרְאֵה, כְּשֶׁנִּכְנָס הַשַּׁבָּת, יוֹרְדוֹת הַנְּשָׁמוֹת, דְּהַיְנוּ נְשָׁמוֹת יְתֵרוֹת, לִשְׁרוֹת עַל הָעָם הַקָּדוֹשׁ וְנִשְׁמוֹת הַצַדִּיקִים מִגַּן עֵדֶן הַתַּחְתּוֹן עוֹלוֹת לְמַעְלָה, לְגַּן עֵדֶן הָעֶלְיוֹן. וּכְשֶׁיּוֹצֵא הַשַּׁבָּת, עוֹלוֹת אֵלּוּ הַנְּשָׁמוֹת שֶׁשָּׁרוּ עַל יִשְׂרָאֵל, דְּהַיְנוּ הַנְּשָׁמוֹת הַיְתֵרוֹת, וְיוֹרְדוֹת אֵלּוּ הַנְּשָׁמוֹת שֶׁל הַצַדִּיקִים שֶׁעָלוּ לְגַּן עֵדֶן הָעֶלְיוֹן, שֶׁחוֹזְרוֹת לְגַּן עֵדֶן הַתַּחְתּוֹן. כֵּיוָן שֶׁעָלוּ כָּל הַנְּשָׁמוֹת שֶׁשָּׁרוּ עַל יִשְׂרָאֵל, עוֹלוֹת וְעוֹמְדוֹת בְּצוּרָה לִפְנֵי הַמֶּלֶךְ הַקָּדוֹשׁ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹאֵל אֶת כֻּלָּן, אֵיזֶה חִדּוּשׁ הָיָה לָכֶן, בָּעוֹלָם הַהוּא, בַּתּוֹרָה. אַשְׁרֵי הִיא, מִי שֶׁאוֹמֶרֶת לְפָנָיו חִדּוּשֵׁי תּוֹרָה, כַּמָּה שִׂמְחָה עוֹשָׂה. הַקָּדוֹשׁ בָּרוּךְ הוּא, מְקַבֵּץ הַפָּמַלְיָא שֶׁלּוֹ, דְּהַיְנוּ הַנְּשָׁמוֹת הָעֶלְיוֹנוֹת, וְהַמַּלְאָכִים, וְאוֹמֵר, שִׁמְעוּ חִדּוּשֵׁי תּוֹרָה שֶׁאוֹמֶרֶת נְשָׁמָה הַזּוֹ שֶׁל פְּלוֹנִי. וְכֻלָּם מַעֲמִידִים הַדָּבָר הַהוּא בּב' הַיְשִׁיבוֹת, דְּהַיְנוּ בִּמְתִיבְתָּא דְּקֵדְשָׁא בְּרִיךְ הוּא וּבִמְתִיבְתָּא דְּמַטַּטְרוֹ''ן. הֵם לְמַטָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְמַעְלָה חוֹתֵם עַל הַדָּבָר הַהוּא. בֹּא וּרְאֵה, כְּשֶׁנִּתְחַדֵּשׁ דָּבָר בַּתּוֹרָה, וְהַנְּשָׁמָה הַיְתֵרָה שֶׁיָּרְדָה בַּשַּׁבָּת נִתְעַסְּקָה בְּאֵלּוּ חִדּוּשֵׁי דִּבְרֵי הַתּוֹרָה, וְעוֹלָה לְמַעְלָה, אַחַר הַשַּׁבָּת, כָּל פָּמַלְיָא שֶׁל מַעְלָה מַקְשִׁיבִים לַדָּבָר הַהוּא, חַיּוֹת הַקֹּדֶשׁ מִתְגַדְּלוֹת בִּכְנָפֵיהֵן, וּמִתְלַבְּשׁוֹת בִּכְנָפֵיהֶן. וּכְשֶׁשּׁוֹאֵל אוֹתָם, דְּהַיְנוּ אֶת נְשָׁמוֹת, עַל חִדּוּשֵׁי תּוֹרָה וְאֵין מְשִׁיבוֹת, וְשׁוֹתְקוֹת, אָז חַיּוֹת הַקֹּדֶשׁ, מַה כָּתוּב בָּהֶן, בְּעָמְדָם תְּרַפֶּינָה כַּנְפֵיהֶם. בְּעָמְדָם פֵּרוּשׁוֹ בִּשְׁתִיקָתָם, כְּמוֹ שֶׁנֶּאֱמַר, כִּי עָמְדוּ וְלֹא עָנוּ עוֹד. וְכֵן, וּכְפִתְחוֹ עָמְדוּ כָּל הָעָם, שֶׁפֵּרוּשׁוֹ שָׁתְקוּ.
הלכה פסוקה
א. אַחַר שֶׁיַּפְסִיעַ שְׁלִיחַ צִבּוּר שָׁלשׁ פְּסִיעוֹת לַאֲחוֹרָיו וְיַעֲמוֹד מַתְחִיל וּמִתְפַּלֵּל בְּקוֹל רָם מִתְּחִילַת הַבְּרָכוֹת לְהוֹצִיא אֶת מִי שֶׁלֹּא הִתְפַּלֵּל וְהַכֹּל עוֹמְדִים וְשׁוֹמְעִים וְעוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה בֵּין אֵלּוּ שֶׁלֹּא יָצְאוּ יְדֵי חוֹבָתָן בֵין אֵלּוּ שֶׁכְּבַר יָצְאוּ יְדֵי חוֹבָתָן:
ב. וְאוֹמֵר קְדוּשָׁה בִבְרָכָה שְׁלִישִׁית וְכֵיוַן שֶׁהִגִּיעַ שְׁלִיחַ צִבּוּר לִקְדוּשָׁה יֵשׁ רְשׁוּת לְכָל אֶחָד וְאֶחָד לַחֲזוֹר בְּמָקוֹם שֶׁעָמַד בּוֹ בִתְפִלָּה וּכְשֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְמוֹדִים וְכוֹרֵעַ כָּל הָעָם שׁוֹחִין מְעַט וְלֹא יִשְׁחוּ יוֹתֵר מִדַּאי וְאוֹמְרִים מוֹדִים אֲנַחְנוּ לָךְ ה' אֱלֹהֵינוּ וֵאלֹהֵי כָל בָּשָׂר יוֹצְרֵנוּ יוֹצֵר בְּרֵאשִׁית בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתָנוּ וְקִיַימְתָּנוּ כֵּן תְּחַיֵּינוּ וּתְחָנֵּנוּ וְתֶאֱסוֹף גָּלֻיּוֹתֵנוּ לְחַצְרוֹת קָדְשֶׁךָ לִשְׁמוֹר חֻקֶּיךָ וּלְעָבְדְּךָ בֶּאֱמֶת וְלַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם עַל שֶׁאָנוּ מוֹדִים לָךְ. וְכָל הָאוֹמֵר מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ:
After the reader has stepped back three paces he begins to recite the Amidah aloud from the beginning of the blessings; in order that anyone who has not recited the prayer shall be regarded as having discharged his obligation. All remain standing and listen and respond "Amen" after each blessing, those who have discharged their obligation by reciting the Amidah, as well as those who have not done so.
He recites Kedushah in the third blessing. When the reader comes to the Kedushah, every one of the congregants may return to the place where he had stood while reciting the Amidah. When the reader reaches the blessing beginning, "We thank Thee" and bends his knee, all the congregants bow slightly, not however to excess, and recite, "We give thanks unto Thee, O Lord our God and God of all flesh, our Creator, the Creator of all things in the beginning. Blessings and Thanksgivings be to Thy great and holy Name, because Thou hast kept us in life and hast preserved us. So mayest Thou continue to keep us in life and be gracious unto us. Gather our exiles to Thy holy courts, to observe Thy statutes, serve Thee in truth and do Thy will with a perfect heart, seeing that we give thanks unto Thee". Any one who reiterates, "We give thanks unto Thee; we give thanks unto Thee" is silenced.
מוסר
הִנֵּה אֲנָשִׁים צַדִּיקִים וִישָׁרִים בְּלִבּוֹתָם. שְׁאָגָה לָהֶם כְּלָבִיא תָמִיד בְּמַחְשְׁבוֹתָם וְיִנְהֲמוּ עַל חֶטְאָם כְּנַהֲמַת יָם וְעַל אֲשֶׁר קָצוֹר קָצְרָה יָדָם מֵעֲבוֹדַת הַשֵּׁם כִּי עַל זֶה יִפְשַׁע גֶּבֶר וְהִרְבָּה אַשְׁמָה כְּמוֹ עַל עֲבֵירוֹת הַחֲמוּרוֹת כְּעִנְיָן שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה וִתֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל גִּילוּי עֲרָיוֹת וְעַל שְׁפִיכוּת דָּמִים וְלֹא וִתֵּר לַעֲוֹן בִּיטוּל תּוֹרָה אַף כִּי מָלְאוּ רָע הָאֲנָשִׁים אֲשֶׁר עִיקָר מַעֲשֵׂיהֶם וּמַחְשְׁבוֹתֵיהֶם עַל חֶפְצֵי גוּפָם וְהַבְלֵי זְמַנָּם וּבְסוֹד הַיִּרְאָה אַל תָּבֹא נַפְשָׁם וּלְהִשְׁתּוֹנֵן כִּלְיוֹתָם עָלֶיהָ אַל תֵּחַד כְּבוֹדָם בְּמַשְׂכִּיּוֹת לְבָבָם וְחֶדְרָם וּמַשְׂכִּיתָם לְעִתִּים מְזוּמָנִים וְלֹא יִתְּנוּ חֵלֶק לַתּוֹרָה בְּעִסְקֵּיהֶם. וּמִקֶּרֶב לִבָּם אָבַד חֶשְׁבּוֹן עַל נַפְשָׁם כִּי גוֹי אֹבַד עֵצוֹת הֵמָּה. וְכַמָּה הֵם בְּמַדְרֵגָה הַתַּחְתּוֹנָה וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה בֶּן שִׁשִּׁים לְזִקְנָה בֶּן שִׁבְעִים לְשֵׂיבָה בֶּן שְׁמוֹנִים לִגְבוּרָה בֶּן תִּשְׁעִים לָשׁוּחַ. בֶּן מֵאָה כְּאִלּוּ עָבַר וּבָטֵל מִן הָעוֹלָם. וְהָיְתַה כַּוָּנָתָם זִכְרוֹנָם לִבְרָכָה בִּדְבָרִים הָאֵלֶּה לְהַזְהִיר עַל הַתְּשׁוּבָה וְשֶׁיַּחְשׁוֹב הָאָדָם עַל קִצוֹ בְּהַגִּיעוֹ לִימֵי הַזִּקְנָה אִם לֹא זָכָה לַעֲשׂוֹת כֵּן בִּימֵי בְחוּרוֹתָיו וְאַחֲרֵי כִּי קָרוֹב לָבוֹא עִתּוֹ יַעֲזוֹב חֶפְצֵי הַגּוּף וְתַאֲוֹתָיו. וִיתַקֵּן נַפְשׁוֹ וּבְהַגִּיעוֹ לִימֵי הַשֵׂיבָה יוֹסִיף לְגָרֵשׁ מִלִּבּוֹ עִנְיַן הָעוֹלָם. וּלְפִי מִיעוּט הַשָּׁנִים הַבָּאוֹת יַמְעִיט בְּעֵסֶק הָעוֹלָם וְיִתְיַחֵד תָּמִיד לְהִתְבּוֹנֵן בְּיִרְאַת ה' וְלַחְשׁוֹב עִם נַפְשׁוֹ מִדּוֹתָיו וּלְבַקֵּשׁ תּוֹרָה וּמִצְוֹת:
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."