תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
יג (ז) לְמַטֵּ֣ה יִשָּׂשכָ֔ר יִגְאָ֖ל בֶּן־יוֹסֵֽף׃
לְשִׁבְטָא דְּיִשָּׂשכָר יִגְאָל בַּר יוֹסֵף:
(ח) לְמַטֵּ֥ה אֶפְרָ֖יִם הוֹשֵׁ֥עַ בִּן־נֽוּן׃
לְשִׁבְטָא דְאֶפְרַיִם הוֹשֵׁעַ בַּר נוּן:
(ט) לְמַטֵּ֣ה בִנְיָמִ֔ן פַּלְטִ֖י בֶּן־רָפֽוּא׃
לְשִׁבְטָא דְבִנְיָמִן פַּלְטִי בַּר רָפוּא:
(י) לְמַטֵּ֣ה זְבוּלֻ֔ן גַּדִּיאֵ֖ל בֶּן־סוֹדִֽי׃
לְשִׁבְטָא דִזְבוּלֻן גַּדִּיאֵל בַּר סוֹדִי:
13 (7) Of the tribe of Yissakhar, Yig᾽al son of Yosef.
(8) Of the tribe of Efrayim, Hoshea son of Nun.
(9) Of the tribe of Binyamin, Palti, son of Rafu.
(10) Of the tribe of Zevulun, Gaddi᾽el son of Sodi.
נביאים
ב (ז) וְהָאֲנָשִׁ֗ים רָדְפ֤וּ אַֽחֲרֵיהֶם֙ דֶּ֣רֶךְ הַיַּרְדֵּ֔ן עַ֖ל הַֽמַּעְבְּר֑וֹת וְהַשַּׁ֣עַר סָגָ֔רוּ אַחֲרֵ֕י כַּאֲשֶׁ֛ר יָצְא֥וּ הָרֹדְפִ֖ים אַחֲרֵיהֶֽם׃
וְגֻבְרַיָא רְדָפוּ בַּתְרֵיהוֹן אוֹרַח יַרְדֵנָא עַד מְגִזָתָא וְתַרְעָא אֲחָדוּ בָּתַר דִנְפַקוּ רַדְפַיָא בַּתְרֵיהוֹן:
(ח) וְהֵ֖מָּה טֶ֣רֶם יִשְׁכָּב֑וּן וְהִ֛יא עָלְתָ֥ה עֲלֵיהֶ֖ם עַל־הַגָּֽג׃
וְאִינוּן עַד לָא שְׁכִיבוּ וְהִיא סְלֵיקַת לְוַתְהוֹן לְאִגְרָא:
(ט) וַתֹּ֙אמֶר֙ אֶל־הָ֣אֲנָשִׁ֔ים יָדַ֕עְתִּי כִּֽי־נָתַ֧ן יְהֹוָ֛ה לָכֶ֖ם אֶת־הָאָ֑רֶץ וְכִֽי־נָפְלָ֤ה אֵֽימַתְכֶם֙ עָלֵ֔ינוּ וְכִ֥י נָמֹ֛גוּ כׇּל־יֹשְׁבֵ֥י הָאָ֖רֶץ מִפְּנֵיכֶֽם׃
וַאֲמַרַת לְגֻבְרַיָא יְדַעְנָא אֲרֵי יְהַב יְיָ לְכוֹן יַת אַרְעָא וַאֲרֵי נְפָלַת אֵמַתְכוֹן עֲלָנָא וַאֲרֵי אִתְּבָּרוּ כָּל יַתְבֵי אַרְעָא מִן קֳדָמֵיכוֹן:
(י) כִּ֣י שָׁמַ֗עְנוּ אֵ֠ת אֲשֶׁר־הוֹבִ֨ישׁ יְהֹוָ֜ה אֶת־מֵ֤י יַם־סוּף֙ מִפְּנֵיכֶ֔ם בְּצֵאתְכֶ֖ם מִמִּצְרָ֑יִם וַאֲשֶׁ֣ר עֲשִׂיתֶ֡ם לִשְׁנֵי֩ מַלְכֵ֨י הָאֱמֹרִ֜י אֲשֶׁ֨ר בְּעֵ֤בֶר הַיַּרְדֵּן֙ לְסִיחֹ֣ן וּלְע֔וֹג אֲשֶׁ֥ר הֶחֱרַמְתֶּ֖ם אוֹתָֽם׃
אֲרֵי שְׁמַעְנָא יַת דְיַבֵּשׁ יְיָ יַת מֵי יַמָא דְסוּף מִן קֳדָמֵיכוֹן בְּמִפַּקְכוֹן מִמִצְרַיִם וְדִי עֲבַדְתּוּן לִתְרֵין מַלְכֵי אֱמוֹרָאָה דִי בְּעַבְרָא דְיַרְדְנָא לְסִיחוֹן וּלְעוֹג דִי גְמַרְתּוּן יַתְהוֹן:
2 (7) And the men pursued after them the way to the Yarden over the fords: and as soon as they who pursued after them were gone out, they shut the gate.
(8) And before they were laid down, she came up to them upon the roof;
(9) and she said to the men, I know that the Lord has given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away because of you.
(10) For we have heard how the Lord dried up the waters of the Sea of Suf before you, when you came out of Miżrayim; and what you did to the two kings of the Emori, that were on the far side of the Yarden, Siĥon and ῾Og, whom you utterly destroyed.
כתובים
מב (ה) אֵ֤לֶּה אֶזְכְּרָ֨ה ׀ וְאֶשְׁפְּכָ֬ה עָלַ֨י ׀ נַפְשִׁ֗י כִּ֤י אֶעֱבֹ֨ר ׀ בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד־בֵּ֥ית אֱלֹ֫הִ֥ים בְּקוֹל־רִנָּ֥ה וְתוֹדָ֗ה הָמ֥וֹן חוֹגֵֽג׃
אִלֵין נִיסַיָא אֲנָא דְכִיר וְאֵשׁוֹד עַל רַעֲיוֹנֵי נַפְשִׁי כַּד אַעֲבַר טְלָלָא בִּלְחוֹדִי אֶתְחַיֵל בְמַשְׁרְיָן דְצַדִיקֵי עַד בֵּית מוּקְדְשָׁא דַייָ בְּקַל בָּעוּתָא וְתוּשְׁבַּחְתָּא אִתְרְגוּשֵׁת עַמְמִין דְאָתְיָן לְמֵחַג לִירוּשְׁלֶם:
(ו) מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁי֮ וַתֶּהֱמִ֢י עָ֫לָ֥י הוֹחִ֣לִי לֵ֭אלֹהִים כִּי־ע֥וֹד אוֹדֶ֗נּוּ יְשׁוּע֥וֹת פָּנָֽיו׃
מַה תִתְמַכְּכִין נַפְשִׁי וְתִרְגְשִׁי עֲלַי אוֹרִיכִי לֵאלָהָא אֲרוּם תּוּב אֲשַׁבְּחִנֵיהּ בְּפוּרְקָנָא דְמִן קֳדָמוֹי:
(ז) אֱלֹהַ֗י עָלַי֮ נַפְשִׁ֢י תִשְׁתּ֫וֹחָ֥ח עַל־כֵּ֗ן אֶ֭זְכׇּרְךָ מֵאֶ֣רֶץ יַרְדֵּ֑ן וְ֝חֶרְמוֹנִ֗ים מֵהַ֥ר מִצְעָֽר׃
אֱלָהִי עֲלַי נַפְשִׁי תִּתְמַכַּךְ בְּגִין כֵּן יִדְכְּרוּנָךְ יָתְבֵי לְהַלְאָה בַּאֲרַע יַרְדְנָא וְיָתְבֵי טוּרֵי חֶרְמוֹנִי וְעַמָא דְקַבִּילוּ אוֹרַיְיתָא בְּטוּרָא דְסִינַי דְמַכִּיךְ וּזְעִיר:
(ח) תְּהוֹם־אֶל־תְּה֣וֹם ק֭וֹרֵא לְק֣וֹל צִנּוֹרֶ֑יךָ כׇּֽל־מִשְׁבָּרֶ֥יךָ וְ֝גַלֶּ֗יךָ עָלַ֥י עָבָֽרוּ׃
תְּהוֹמָא עִלָאָה לִתְהוֹמָא אַרְעָאָה קָרֵי לְקָל זִלְחֵי מַרְזְבָיִךְ הֵיכְנָא כּוּלְהוֹן מִתְבְּרָיִךְ וְגַלְלָיִךְ עֲלַי עָבָרוּ:
42 (5) When I remember these things, I pour out my soul in me: how I was wont to pass on with the throng, leading them in procession to the house of God, with the voice of joy and praise, a crowd keeping holiday.
(6) Why art thou cast down, O my soul? and why dost thou moan within me? hope thou in God: for I shall yet praise him for the help of his countenance.
(7) O my God, my soul is cast down within me: because I remember Thee from the land of Yarden and the hills of Ḥermon, from the mount Miż῾ar.
(8) Deep calls to deep at the noise of Thy cataracts: all Thy waves and Thy billows are gone over me.
משנה
א. אֵלּוּ עוֹבְרִין בְּפֶסַח, כֻּתָּח הַבַּבְלִי, וְשֵׁכָר הַמָּדִי, וְחֹמֶץ הָאֲדוֹמִי, וְזֵתוֹם הַמִּצְרִי, וְזוֹמָן שֶׁל צַבָּעִים, וַעֲמִילָן שֶׁל טַבָּחִים, וְקוֹלָן שֶׁל סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף תַּכְשִׁיטֵי נָשִׁים. זֶה הַכְּלָל, כָּל שֶׁהוּא מִמִּין דָּגָן, הֲרֵי זֶה עוֹבֵר בְּפֶסַח. הֲרֵי אֵלּוּ בְאַזְהָרָה, וְאֵין בָּהֶן מִשּׁוּם כָּרֵת:
ב. בָּצֵק שֶׁבְּסִדְקֵי עֲרֵבָה, אִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד, חַיָּב לְבַעֵר. וְאִם לֹא, בָּטֵל בְּמִעוּטוֹ. וְכֵן לְעִנְיַן הַטֻּמְאָה, אִם מַקְפִּיד עָלָיו, חוֹצֵץ. וְאִם רוֹצֶה בְקִיּוּמוֹ, הֲרֵי הוּא כָעֲרֵבָה. בָּצֵק הַחֵרֵשׁ, אִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחֱמִיץ, הֲרֵי זֶה אָסוּר:
ג. כֵּיצַד מַפְרִישִׁין חַלָּה בְטֻמְאָה בְיוֹם טוֹב, רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא תִקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, תַּטִּיל בְּצוֹנֵן. אָמַר רַבִּי יְהוֹשֻׁעַ, לֹא זֶה הוּא חָמֵץ שֶׁמֻּזְהָרִים עָלָיו בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא, אֶלָּא מַפְרַשְׁתָּהּ וּמַנַּחְתָּה עַד הָעֶרֶב, וְאִם הֶחֱמִיצָה, הֶחֱמִיצָה:
ד. רַבָּן גַּמְלִיאֵל אוֹמֵר, שָׁלֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת וְאוֹפוֹת בְּתַנּוּר אֶחָד, זוֹ אַחַר זוֹ. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ נָשִׁים עוֹסְקוֹת בַּבָּצֵק, אַחַת לָשָׁה וְאַחַת עוֹרֶכֶת וְאַחַת אוֹפָה. רַבִּי עֲקִיבָא אוֹמֵר, לֹא כָל הַנָּשִׁים וְלֹא כָל הָעֵצִים וְלֹא כָל הַתַּנּוּרִים שָׁוִין. זֶה הַכְּלָל, תָּפַח, תִּלְטֹשׁ בְּצוֹנֵן:
ה. שִׂאוּר, יִשָּׂרֵף, וְהָאוֹכְלוֹ פָטוּר. סָדוּק, יִשָּׂרֵף, וְהָאוֹכְלוֹ חַיָּב כָּרֵת. אֵיזֶהוּ שִׂאוּר, כְּקַרְנֵי חֲגָבִים. סָדוּק, שֶׁנִּתְעָרְבוּ סְדָקָיו זֶה בָזֶה, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה, הָאוֹכְלוֹ חַיָּב כָּרֵת. וְאֵיזֶהוּ שְׂאֹר, כָּל שֶׁהִכְסִיפוּ פָנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו:
ו. אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מְבַעֲרִים אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בִּזְמַנָּן. רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר, תְּרוּמָה מִלִּפְנֵי הַשַּׁבָּת, וְחֻלִּין בִּזְמַנָּן:
ז. הַהוֹלֵךְ לִשְׁחֹט אֶת פִּסְחוֹ, וְלָמוּל אֶת בְּנוֹ, וְלֶאֱכֹל סְעֻדַּת אֵרוּסִין בְּבֵית חָמִיו, וְנִזְכַּר שֶׁיֶּשׁ לוֹ חָמֵץ בְּתוֹךְ בֵּיתוֹ, אִם יָכוֹל לַחֲזֹר וּלְבַעֵר וְלַחֲזֹר לְמִצְוָתוֹ, יַחֲזֹר וִיבַעֵר. וְאִם לָאו, מְבַטְּלוֹ בְלִבּוֹ. לְהַצִּיל מִן הַנָּכְרִים, וּמִן הַנָּהָר, וּמִן הַלִּסְטִים, וּמִן הַדְּלֵקָה, וּמִן הַמַּפֹּלֶת, יְבַטֵּל בְּלִבּוֹ. וְלִשְׁבֹּת שְׁבִיתַת הָרְשׁוּת, יַחֲזֹר מִיָּד:
ח. וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלַיִם וְנִזְכַּר שֶׁיֶּשׁ בְּיָדוֹ בְּשַׂר קֹדֶשׁ, אִם עָבַר צוֹפִים, שׂוֹרְפוֹ בִמְקוֹמוֹ. וְאִם לָאו, חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. וְעַד כַּמָּה הֵן חוֹזְרִין, רַבִּי מֵאִיר אוֹמֵר, זֶה וָזֶה בְכַבֵּיצָה. רַבִּי יְהוּדָה אוֹמֵר, זֶה וָזֶה בְכַזָּיִת. וַחֲכָמִים אוֹמְרִים, בְּשַׂר קֹדֶשׁ בְּכַזַּיִת, וְחָמֵץ בְּכַבֵּיצָה:
1. And for possessing these one transgresses [overin] the prohibitions of: It shall not be seen, and: It shall not be found, on Passover, although not all of them are considered food: Babylonian kutaḥ, a dip with a sharp flavor that contains flour; Median beer; Edomite vinegar; Egyptian zitom, a type of beer; dyers’ broth [zoman]; bakers’ well-worked dough; and kolan of soferim. Rabbi Eliezer says: The same prohibition also applies to women’s adornments, i.e., cosmetics, that contain leaven. This is the principle: If one possesses any substance that is derived from a type of grain that became leavened, although it is not actually bread, one transgresses the prohibitions of: It shall not be seen, and: It shall not be found, on Passover. These substances are included in the warning, i.e., the biblical prohibition of possessing leaven, but there is no element of karet if one eats them.
2. With regard to dough that is in the cracks of a kneading bowl, if there is an olive-bulk of dough in one place, one is obligated to remove it. And if the dough does not add up to this amount, it is nullified due to its insignificance. And similarly, with regard to the halakhot of immersion to purify the bowl from ritual impurity, if one is particular about the dough that is stuck in the cracks and he plans to remove it and use it, it is a foreign substance that interposes between the kneading bowl and the water of the ritual bath, and invalidates the immersion of the bowl, leaving it ritually impure. And if he wants the dough to remain in place, its status is like that of the kneading bowl itself and is not an interposition. Deaf dough is dough for which it is difficult to determine if it has been leavened. It is comparable to a deaf-mute, who cannot communicate. If there is dough similar to it in that water was added to both at the same time, which became leavened, the deaf dough is prohibited. Although it has not shown external signs of becoming leavened, it can be presumed that the deaf dough has also become leavened.
3. How does one separate ḥalla in ritual impurity during the Festival day of Passover? Ordinarily, one may separate ritually pure ḥalla from dough and give it to a priest immediately so that he may eat it. Ritually impure ḥalla is unfit for a priest and must be burned, yet it is prohibited to bake or burn anything that is not fit to be eaten during the Festival day. However, it is also prohibited to wait and burn it after the Festival day, since it will become leavened in the meantime. Rabbi Eliezer says: A woman should not designate it as ḥalla prior to baking; rather, she should refrain from doing so until it is baked. In other words, she should wait until she has baked all of the dough, and there is no risk of it becoming leavened. Only then should she separate ḥalla from it. The portion of ḥalla may then be kept until after the Festival day, when it may be burned. Ben Beteira says: She should separate the ḥalla before it is baked, and place the dough in cold water so that it will not become leavened. Rabbi Yehoshua said: This is not the leavened bread about which we are warned with the prohibitions: It shall not be seen, and: It shall not be found. These prohibitions do not apply because the ḥalla does not actually belong to the owner of the dough; it is instead considered to be consecrated property. Rather, she should separate the ḥalla and leave it until the evening; and if it becomes leavened, then it will become leavened, but this is of no concern.
4. Rabban Gamliel says: Three women may knead their dough as one, meaning at one time, and bake the batches of dough in one oven, one after the other, and they need not be concerned that their dough will become leavened while they are waiting to use the oven. And the Rabbis say: Three women may be engaged in preparing dough as one, in the following manner: One kneads her dough as another one arranges her own dough so it takes the form of matza, while another one bakes her dough. Rabbi Akiva says: Not all women, not all wood, and not all ovens are the same, and therefore no set rules should be established. Rather, this is the principle: If the dough begins to rise, she should spread cold water in which she immersed her hands, onto the dough, in order to stop the leavening process.
5. Dough at the beginning of the leavening process [siur], must be burned, but one who eats it is exempt from the punishment of karet because the dough had not become fully leavened. Dough that has reached the stage of cracking must be burned, and one who eats it intentionally is liable to receive karet, as he has intentionally eaten leavened bread during Passover. What is considered siur? Dough that has been leavened to the point that it has cracks that look like the antennae of locusts. The stage of cracking occurs later in the leavening process, when the cracks intermingle. This is the statement of Rabbi Yehuda. And the Rabbis say: One who intentionally eats either this or that, dough with cracks like locust antennae or with cracks that have become intermingled, is liable to receive karet, as once dough begins to crack it has certainly become leavened. And what is siur? It is any dough whose surface has becomes pale like the face of a person whose hair stands on end due to fear.
6. With regard to the fourteenth of Nisan that occurs on Shabbat, one removes all leaven from his possession, whether it is teruma or non-sacred food, before Shabbat, except for that which will be eaten during the first part of Shabbat. In that case, one cannot remove leaven from his possession on the fourteenth of Nisan itself as he does in other years. This is the statement of Rabbi Meir. And the Rabbis say: One may remove the leaven at its usual time on the fourteenth of Nisan by throwing it away or declaring it ownerless. Rabbi Eliezer bar Tzadok says: Teruma should be removed before Shabbat, as only a few people are permitted to eat it and therefore one can presume that it will remain uneaten during Shabbat. However, non-sacred foods should be removed at their usual time, on the fourteenth of Nisan itself.
7. One who is traveling on the eve of Passover to slaughter his Paschal lamb, to circumcise his son, or to eat a betrothal feast in his father-in-law’s house, and he remembers that he has leavened bread in his house, if he is able to return to his house and remove the leaven and afterward return to the mitzva toward which he was traveling, he should return home and remove his leaven. But if there is not enough time for him to go home and remove the leaven, and still complete the mitzva that he already began, he should nullify it in his heart, as by Torah law this is sufficient. If one was traveling to save Jews from an attack by gentiles, from a flooding river, from bandits, from a fire, or from a collapsed building, he should not even attempt to return, and instead he should nullify the leaven in his heart. This applies even if he could remove his leaven and still return to his previous activity. If he went to establish his Shabbat residence in order to adjust his Shabbat limit for an optional purpose, rather than in order to fulfill a commandment, he should return immediately to remove his leaven.
8. And so too, the same halakha applies to one who left Jerusalem and remembered that there was consecrated meat in his hand. Meat that is taken out of Jerusalem becomes disqualified, and one is required to burn it in proximity to the Temple. If he passed the area of Mount Scopus [Tzofim], beyond which one cannot see Jerusalem, he burns the meat at the site where he is located; and if he has not traveled that far, he must return and burn it before the Temple with wood from the arrangement on the altar, which was designated for burning consecrated items that were disqualified. The mishna asks: For how much leaven or consecrated meat is one required to return? Rabbi Meir says: In both this case and that case, one must return for an egg-bulk. Rabbi Yehuda says: In both this case and that case, one must return for an olive-bulk. And the Rabbis say that the amount depends on the case: With regard to consecrated meat, he is required to return if he has an olive-bulk, but in a case where he remembers that he has leavened bread, he required to return only for an egg-bulk.
גמרא
לֶאֱכוֹל סְעוּדַת אֵירוּסִין. תַּנְיָא רִבִּי שִׁמְעוֹן אוֹמֵר כָּל סְעוּדָה שֶׁאֵינָה שֶׁל מִצְוָה אֵין תַּלְמִיד חָכָם רַשָׁאי לֵיהָנוֹת מִמֶּנָּה. כְּגוֹן מָאי אָמַר רִבִּי יוֹחָנָן כְּגוֹן בַּת כֹּהֵן לְיִשְׂרָאֵל וּבַת תַּלְמִיד חָכָם לְעַם הָאָרֶץ. דְּאָמַר רִבִּי יוֹחָנָן בַּת כֹּהֵן לְיִשְׂרָאֵל אֵין זִיווּגָן עוֹלֶה יָפֶה מָאי הִיא אָמַר רַב חַסְדָּא אוֹ אַלְמָנָה אוֹ גְרוּשָׁה אוֹ זֶרַע אֵין לָהּ. בְּמַתְנִיתָא תָנָא קוֹבְרָהּ אוֹ קוֹבְרָתוֹ אוֹ מְבִיאָתוֹ לִידֵי עֲנִיּוּת. אֵינִי וְהָא אָמַר רִבִּי יוֹחָנָן הָרוֹצֶה שֶׁיִּתְעַשֵּׁר יִדָּבֵק בְּזַרְעוֹ שֶׁל אַהֲרֹן כָּל שֶׁכֵּן שֶׁתּוֹרָה וּכְהוּנָה מְעַשְּׁרָתָן. לָא קַשְׁיָא הָא בְּתַלְמִיד חָכָם הָא בְּעַם הָאָרֶץ. רִבִּי יְהוֹשֻׁעַ נָסִיב כַּהַנְתָּא חָלַשׁ אָמַר לָא נִיחָא לֵיהּ לְאַהֲרֹן דְּאִדָּבֵק בְּזַרְעֵיהּ דַּהֲוֵי לֵיהּ חַתְנָא כִּי אֲנָא. רַב אִידִי בַר אָבִין נָסִיב כַּהַנְתָּא נָפְקוּ מִינֵיהּ תְּרֵי בְנֵי סְמִיכֵי רַב שֵׁשַׁת בְּרֵיהּ דְּרַב אִידִי וְרַב יְהוֹשֻׁעַ בְּרֵיהּ דְרַב אִידִי. אָמַר רַב פַּפָּא אִי לָא נָסִיבְנָא כַּהַנְתָּא לָא אִיעְתָּרִית. אָמַר רַב כַּהֲנָא אִי לָא נָסִיבְנָא כַּהַנְתָּא לָא גַלָּאי. אָמְרוּ לֵיה וְהָא לִמְקוֹם תּוֹרָה גָלִיתָ לָא גַלָּאי כִּדְגָלוּ אִינְשֵׁי. אָמַר רִבִּי יִצְחָק כָּל הַנֶהֱנֶה מִסְעוּדַת הָרְשׁוּת לְסוֹף גּוֹלֶה שֶׁנֶּאֱמַר (עמוס ו') וְאוֹכְלִים כָּרִים מִצֹאן וַעֲגָלִים מִתּוֹךְ מַרְבֵּק. וּכְתִיב (שם) לָכֵן עַתָּה יִגְלוּ בְּרֹאשׁ גּוֹלִים. תָּנוּ רַבָּנָן כָּל תַּלְמִיד חָכָם הַמַּרְבֶּה סְעוּדָתוֹ בְכָל מָקוֹם. סוֹף מַחֲרִיב אֶת בֵּיתוֹ. וּמְאַלְמֵן אֶת אִשְׁתּוֹ וּמְיַיתֵּם אֶת גּוֹזָלָיו וְתַלְמוּדוֹ מִשְׁתַּכֵּחַ מִמֶּנּוּ. וּמַחֲלוֹקוֹת רַבּוֹת בָּאוֹת עָלָיו. וּדְבָרָיו אֵינָם נִשְׁמָעִים. וּמְחַלֵּל שֵׁם שָׁמַיִם וְשֵׁם רַבּוֹ וְשֵׁם אָבִיו. וְגוֹרֵם שֵׁם רַע לוֹ וּלְבָנָיו וְלִבְנֵי בָנָיו עַד סוֹף כָּל הַדּוֹרוֹת. מָאי הִיא אָמַר אַבַּיֵּי קָרוּ לֵיהּ בַּר מֵחִים תַּנּוּרֵי. רָבָא אָמַר בַּר מְרַקִיד בֵּי כּוּבֵי. רַב פַּפָּא אָמַר בַּר מְלָחִיךְ פִּינְכֵי. רַב שְׁמַעְיָה אָמַר בַּר מָךְ רָבַע. תָּנוּ רַבָּנָן לְעוֹלָם יִמְכּוֹר אָדָם כָּל מַה שֶׁיֵּשׁ לוֹ וְיִשָּׂא בַת תַּלְמִיד חָכָם שֶׁאִם מֵת אוֹ גוֹלֶה מוּבְטָח לוֹ שֶׁבָּנָיו תַּלְמִידֵי חֲכָמִים. וְאַל יִשָּׂא בַת עַם הָאָרֶץ שֶׁאִם מֵת אוֹ גוֹלֶה בָנָיו עַמֵּי הָאָרֶץ. תָּנוּ רַבָּנָן לְעוֹלָם יִמְכּוֹר אָדָם כָּל מַה שֶׁיֵּשׁ לוֹ וְיִשָּׂא בַת תַּלְמִיד חָכָם. וְיַשִּׂיא בִתּוֹ לְתַלְמִיד חָכָם. מָשָׁל לְעִנְבֵי הַגֶּפֶן בְּעִנְבֵי הַגֶּפֶן דָבָר נָאֶה וּמִתְקַבֵּל:
Having discussed whether a betrothal feast is a mitzva, the Gemara addresses a related issue. It was taught in a baraita that Rabbi Shimon says: A Torah scholar may not derive benefit from partaking in any feast that is not a mitzva.
The Gemara asks: In what case does this statement apply? Rabbi Yoḥanan said: In a case where the daughter of a priest marries an Israelite, or where the daughter of a Torah scholar marries an ignoramus. Although a wedding feast is generally a mitzva, it is not in this case, as Rabbi Yoḥanan said: When the daughter of a priest marries an Israelite their union will not be auspicious, as it is disgraceful for the priesthood when the daughter of a priest marries an Israelite.
The Gemara asks: What is meant by this statement that their union will be inauspicious? Rav Ḥisda said: The inauspicious nature of such a marriage can be identified based on the verse describing the return of a daughter of a priest to her father’s house after marrying a non-priest. The verse is understood as mentioning that the marriage will result in one of three possibilities: she will either be a widow, a divorcee, or without children (see Leviticus 22:13). It was taught in a baraita: Either her husband will bury her or she will bury him, because one of them will die young, or she will cause him to become poor.
The Gemara asks: Is that so? Didn’t Rabbi Yoḥanan himself say: One who wishes to become wealthy should cling to the descendants of Aaron, and all the more so should the merit of the Torah and the priesthood cause them to become wealthy. The Gemara answers: This is not difficult, as this case, where he becomes wealthy, refers to a Torah scholar who marries a woman of priestly lineage. In that case their union will be a successful one. That case, where their union will not be auspicious, refers to an ignoramus who marries a woman of priestly lineage.
The Gemara relates that Rabbi Yehoshua married a daughter of a priest and became ill. He said: Apparently, it is not satisfactory to Aaron the priest that I cling to his descendants, so that he has a son-in-law like me.
The Gemara also relates that Rav Idi bar Avin married a daughter of a priest. Two sons who were ordained to decide halakhic matters came from him, namely Rav Sheshet, son of Rav Idi, and Rabbi Yehoshua, son of Rav Idi. Similarly, Rav Pappa said: Had I not married a daughter of a priest, I would not have become wealthy.
On the other hand, Rav Kahana, who was not a priest, said: Had I not married a daughter of a priest, I would not have been exiled, as Rav Kahana was forced to flee from Babylonia to Eretz Yisrael. They said to him: But you were exiled to a place of Torah, which is not a punishment at all. He answered: I was not exiled as people are generally exiled, i.e., I did not emigrate of my own free will; rather, I was forced to flee from the authorities.
Rabbi Yitzḥak said: Anyone who benefits from partaking in an optional feast, which is not a mitzva, will ultimately be exiled, as it is stated: “And eat the lambs of the flock and the calves out of the midst of the stall” (Amos 6:4), and it is written: “Therefore now they shall go into exile at the head of the exiles; and the revelry of those who stretched themselves out shall pass away” (Amos 6:7).
The Gemara continues discussing a Torah scholar who benefits from optional feasts. The Sages taught: Any Torah scholar who feasts excessively everywhere degrades himself and brings suffering upon himself. He will ultimately destroy his house, widow his wife, orphan his chicks, i.e., his children, and his studies will be forgotten. Much dispute will come upon him, his words will not be heeded, and he will desecrate God’s name and the name of his master and the name of his father. And he will cause a bad name for himself, his children, and his descendants throughout future generations.
The Gemara asks: What is this bad reputation that he causes to himself and his descendants? Abaye said: His son is called the son [bar] of the one who heats ovens, since this person continually heated ovens in order to prepare food for feasts. Rava said: His son will be called the son of the one who dances in inns [bei kuvei], as he seems to be invited to every feast to entertain the guests. Rav Pappa said: His son will be called the son of the one who licks bowls [pinkhei]. Rav Shemaya said: His son will be called the son of the one who folds his garment and crouches, i.e., falls asleep drunk.
On the topic of proper marriage partners, the Gemara cites the following discussion. The Sages taught: One should always be willing to sell all he has in order to marry the daughter of a Torah scholar, as if he dies or if he is exiled and he cannot raise his children, he can be assured that his sons will be Torah scholars, since their mother will ensure that they are well educated. And one should not marry the daughter of an ignoramus, as if he dies or is exiled, his sons will be ignoramuses.
Furthermore, the Sages taught: One should always be willing to sell all he has in order to marry the daughter of a Torah scholar and in order to marry off his daughter to a Torah scholar. This type of marriage can be compared to grapes of a vine that become intertwined with grapes of a vine, something which is beautiful and acceptable to God and man. And one should not marry the daughter of an ignoramus. This type of marriage can be compared to grapes of a vine that have become intertwined with berries of a bramble, which is something unseemly
זוהר
וְעַתָּה יִגְדַּל נָא כֹּח יְיָ. רִבִּי אַחָא וְרִבִּי יוֹסֵי אַמְרֵי זַכָּאִין אִינוּן יִשְׂרָאֵל מֵעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה דְעַלְמָא. דְקֻדְשָׁא בְרִיךְ הוּא אִתְרָעֵי בְהוּ וְאִתְבְּנֵי בְהוּ וְאִתְפָּאֵר בְּהוּ דְהָא עַלְמָא לָא אִבְרֵי אֶלָּא בְגִינֵיהוֹן דְיִשְׂרָאֵל דְּיִשְׁתַּדְּלוּן בְּאוֹרַיְיתָא בְגִין דְּחָד בְּחָד אִתְקַשְׁרָן וְיִשְׂרָאֵל לְתַתָּא בְּהָאי עַלְמָא אִינוּן קִיּוּמָא דִילֵיהּ וְקִיּוּמָא דְכָל שְׁאַר עַמִּין אֵימָתַי בִזְמַן דְּעַבְדֵי רְעוּתָא דְמָארֵיהוֹן. תָּא חֲזֵי כַד בָּרָא קֻדְשָׁא בְרִיךְ הוּא בַר נָשׁ בְּעַלְמָא אַתְקִין לֵיהּ כְּגוֹוָנָא עִלָּאָה (יַקִּירָא) וְיָהַב לֵיהּ חֵילֵיהּ וְתוּקְפֵיהּ בְּאֶמְצָעִיתָא דְגוּפָא דְתַמָּן שַׁרְיָא לִבָּא דְהוּא תוּקְפָא (וּמְזוֹנָא) דְכָל גוּפָא וּמִתַּמָּן אִתְזָן כָּל גּוּפָא (וְכָל אִינוּן שַׁיְיפֵי דְגוּפָא מִתַּמָּן אִתְזָנוּ). וְהָא לִבָּא אָחִיד (דקס''א ע''ב) וְאַתְקַף בְּאָתָר עִלָּאָה דִלְעֵילָא דְאִיהוּ מוֹחָא דְרֵישָׁא דְשָׁאֲרֵי לְעֵילָא (וְאָחִיד בֵּיהּ) וְדָא אִתְקְשָׁר בְּדָא וּבְגוֹוָנָא דְדָא אַתְקִין קֻדְשָׁא בְרִיךְ הוּא עַלְמָא וְעָבַד חָד גּוּפָא וְאַתְקִין שַׁיְיפֵי דְגוּפָא סַחֲרָנֵיהּ דְלִבָּא וְלִבָּא שָׁאֲרֵי בְּאֶמְצָעִיתָא דְכָל גּוּפָא וְכָל אִנוּן שַׁיְיפִין אִתְזָנוּ מֵהַהוּא לִבָּא דְהוּא תוּקְפָא דְכֹלָא וְכֹלָא בֵיה תַּלְיָין וְהַהוּא לִבָּא אִתְקְשָׁר וְאִתְאֲחָד בְּמוֹחָא עִלָּאָה דְשַׁרְיָא לְעֵילָא תָּא חֲזֵי כַּד בְּרָא קֻדְשָׁא בְרִיךְ הוּא עַלְמָא אַשְׁרֵי (ס''א אַסְדַּר) לְיַמָּא דְאוֹקִיָינוֹס דְּאַסְחַר כָּל יִשּׁוּבָא דְעַלְמָא וִישׁוּבָא דְכָל שַׁבְעִין אוּמִין כֹּלָא אַסְחַר לִירוּשָׁלַם. וִירוּשָׁלַםִ בְּאֶמְצָעִיתָא דְכָל יִשּׁוּבָא שַׁרְיָא וְהִיא אַסְחַר לְהַר הַבַּיִת וְהַר הַבַּיִת אַסְחַר לַעֲזָרוֹת דְּיִשְׂרָאֵל וְאִינוּן עֲזָרוֹת סָחֲרָן לְלִשְׁכַּת הַגָּזִית דְּתַמָּן סַנְהֶדְרֵי גְדוֹלָה יַתְבִין וְתָנֵינָן לֵית יְשִׁיבָה בַעֲזָרָה אֶלָּא לְמַלְכֵי בֵית דָּוִד בִּלְחוֹדַיְיהוּ וְלִשְׁכַּת הַגָּזִית אַסְחַר לַמִּזְבֵּחַ וְהַמִּזְבֵּחַ אַסְחַר לְבֵית הָאוּלָם וְהָאוּלָם לַהֵיכָל וְהַהֵיכָל לְבֵית קֹדֶשׁ הַקֳּדָשִׁים דְּתַמָּן שְׁכִינָה שַׁרְיָא וְכַפּוֹרֶת וּכְרוּבִים וַאֲרוֹן וְהָכָא הוּא לִבָּא דְכָל אַרְעָא וְעַלְמָא וּמֵהָכָא אִתְזָנוּ כָּל אִינוּן אַתְרֵי דִיְשׁוּבָא דְאִינוּן שַׁיְיפֵי דְגוּפָא. וְלִבָּא דָא אַתְזָן מִמּוֹחָא דְרֵישָׁא וְאִתְאֲחִיד דָא בְדָא הָדָא הוּא דִכְתִיב (שמות ט''ו) מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ:
וְעַתָּה יִגְדַּל נָא כֹּחַ ה' (במדבר י''ד). רַבִּי אֲחָא וְרַבִּי יוֹסֵי אוֹמְרִים, אַשְׁרֵיהֶם יִשְׂרָאֵל מִכָּל הָעַמִּים שֶׁבָּעוֹלָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רָצָה בָּהֶם, וְקָרָא שְׁמוֹ בָּהֶם, וְהִתְפָּאֵר בָּהֶם, כִּי הָעוֹלָם לֹא נִבְרָא אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל שֶׁיַּעֲסְקוּ בַּתּוֹרָה, מִשּׁוּם שֶׁאֶחָד בְּאֶחָד מִתְקַשֵּׁר, דְּהַיְנוּ ז''א וּמַלְכוּת, וְיִשְׂרָאֵל לְמַטָּה בָּעוֹלָם הַזֶּה הֵם הַקִּיּוּם שֶׁלּוֹ, שֶׁעַל יְדֵי מַעֲשֵׂיהֶם הַטּוֹבִים מַעֲלִים מ''ן לְזִוּוּגָם. וְהֵם קִיּוּם כָּל שְׁאָר הָעַמִּים, דְּהַיְנוּ שֶׁבִּשְׁבִיל יִשְׂרָאֵל מִתְקַיְּמִים. מָתַי זֶה. הַיְנוּ בַּזְּמָן שֶׁעוֹשִׂים רְצוֹנוֹ שֶׁל אֲדוֹנָם. בֹּא וּרְאֵה כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם בָּעוֹלָם, תִּקֵּן אוֹתוֹ כְּעֵין שֶׁל מַעְלָה, וְנָתַן כֹּחוֹ וְתוֹקְפּוֹ בְּאֶמְצַע גּוּפוֹ, שֶׁשָּׁם שׁוֹרֶה הַלֵּב, שֶׁהוּא תּוֹקֶף כָּל הַגּוּף, וּמִשָּׁם נִזּוֹן כָּל הַגּוּף, וְהַלֵּב מִתְאָחֵז וּמִתְחַזֵּק בְּמָקוֹם עֶלְיוֹן שֶׁלְּמַעְלָה, שֶׁהוּא בַּמֹּחַ שֶׁבָּרֹאשׁ הַשּׁוֹרֶה לְמַעְלָה, וְזֶה נִקְשָׁר בָּזֶה. וּבְאוֹפֶן זֶה הִתְקִין הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם. וַעֲשָׂאוֹ גּוּף אֶחָד וְהִתְקִין אֵבָרֵי הַגּוּף מִסָּבִיב הַלֵּב, וְהַלֵּב שׁוֹרֶה בְּאֶמְצַע כָּל הַגּוּף, וְכָל הָאֵבָרִים נִזּוֹנִים מֵהַלֵּב הַהוּא שֶׁהוּא הַתּוֹקֶף שֶׁל כֻּלָּם, וְהַכֹּל תְּלוּיִים בּוֹ, וְהַלֵּב הַהוּא מִתְקַשֵּׁר וּמִתְאָחֵד בְּמֹחַ עֶלְיוֹן הַשּׁוֹרֶה לְמַעְלָה. בֹּא וּרְאֵה, כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם, הִשְׁרָה אֶת יָם הָאוֹקְיָנוּס הַמַּקִּיף כָּל יִשּׁוּב הָעוֹלָם. וְהַיִּשּׁוּב שֶׁל כָּל שִׁבְעִים אוּמוֹת מַקִּיף אֶת יְרוּשָׁלַיִם. וִירוּשָׁלַיִם שׁוֹרֶה בְּאֶמְצַע כָּל הַיִּשּׁוּב. וְהִיא מַקֶּפֶת אֶת הַר הַבַּיִת. וְהַר הַבַּיִת מַקִּיף אֶת עֲזָרוֹת יִשְׂרָאֵל. וְהָעֲזָרוֹת מַקִּיפוֹת אֶת לִשְׁכַּת הַגָּזִית, כְּלוֹמָר מִבְּחִינַת הַחֲשִׁיבוּת, שֶׁשָּׁם יוֹשְׁבִים סַנְהֶדְרִי גְּדוֹלָה. וְלָמַדְנוּ, אֵין יְשִׁיבָה בָּעֲזָרָה אֶלָּא לְמַלְכֵי בֵּית דָּוִד בִּלְבָד. וְעִם כָּל זֶה הֵם מַקִּיפִים אֶת לִשְׁכַּת הַגָּזִית שֶׁשָּׁם מוֹשָׁב הַסַּנְהֶדְרִין. וְחוֹשֵׁב כָּאן ז' בְּחִינוֹת, זוֹ חֲשׁוּבָה מִזּוֹ, כְּנֶגֶד שֶׁבַע סְפִירוֹת. וְלִשְׁכַּת הַגָּזִית מַקִּיפָה אֶת הַמִּזְבֵּחַ. וְהַמִּזְבֵּחַ מַקִּיף אֶת בֵּית הָאוּלָם. וְהָאוּלָם אֶת הָהֵיכָל, וְהָהֵיכָל אֶת בֵּית קֹדֶשׁ הַקָּדָשִׁים, שֶׁשָּׁם שׁוֹרֶה הַשְּׁכִינָה וְהַכַּפּוֹרֶת וְהַכְּרוּבִים וְהָאָרוֹן. וְכָאן הוּא הַלֵּב שֶׁל כָּל הָאָרֶץ וְהָעוֹלָם. וּמִכָּאן נִזּוֹנִים כָּל מְקוֹמוֹת הַיִּשּׁוּב שֶׁהֵם אֵבָרִים שֶׁל הַגּוּף הַזֶּה, דְּהַיְנוּ שֶׁל הָעוֹלָם. וְהַלֵּב הַזֶּה, שֶׁהִיא הַשְּׁכִינָה וְכוּ', נִזּוֹן מֵהַמֹּחַ שֶׁבָּרֹאשׁ, שֶׁהוּא מַלְכוּת דַּאֲצִילוּת. וּמִתְאַחֲדִים זֶה בָּזֶה. זֶה שֶׁכָּתוּב (שמות ט''ו) מָכוֹן לְשִׁבְתְּךְ פָּעַלְתָּ ה'.
הלכה פסוקה
א. סֵדֶר תְּפִלּוֹת הַצִבּוּר כַּךְ הוּא. בְּשַׁחַר כָּל הָעָם יוֹשְׁבִים וּשְׁלִיחַ צִבּוּר יוֹרֵד לִפְנֵי הַתֵּיבָה וְעוֹמֵד בְּאֶמְצַע הָעָם. וּמַתְחִיל וְאוֹמֵר קַדִּישׁ וְכָל הָעָם עוֹנִין אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא בְּכָל כֹּחָן. וְעוֹנִין אָמֵן בְּסוֹף הַקַּדִישׁ וְאַחַר כָּךְ אוֹמֵר בָּרְכוּ אֶת ה' הַמְּבוֹרָךְ וְהֵם עוֹנִין בָּרוּךְ ה' הַמְּבוֹרָךְ לְעוֹלָם וָעֶד. וּמַתְחִיל וּפוֹרֵס עַל שְׁמַע בְּקוֹל רָם וְהֵם עוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה וְהַיּוֹדֵעַ לְבָרֵךְ וְלִקְרוֹת עִמּוֹ קוֹרֵא עַד שֶׁמְּבָרֵךְ גָּאַל יִשְׂרָאֵל:
ב. וְהַכֹּל עוֹמְדִין מִיַּד וּמִתְפַּלְלִין בְּלַחַשׁ וּמִי שֶׁאֵינוֹ יוֹדֵעַ לְהִתְפַּלֵּל עוֹמֵד וְשׁוֹתֵק עַד שֶׁיִּתְפַּלֵּל שְׁלִיחַ צִבּוּר בְּלַחַשׁ עִם שְׁאַר הָעָם. וְכָל מִי שֶׁיִּגְמוֹר תְּפִלָּתוֹ עִם הַצִבּוּר יַפְסִיעַ שָׁלשׁ פְּסִיעוֹת לַאֲחוֹרָיו. וְיַעֲמוֹד בְּמָקוֹם שֶׁהִגִּיעַ אֵלָיו בְּעֵת שֶׁיִּפְסַע:
The order of congregational services is as follows: At the morning services, the congregants are seated. The reader proceeds to the reading desk, begins with the recital of the Kaddish. All the people respond aloud as follows: "Amen; may His great Name be blessed for ever and to all eternity", and at the close of the Kaddish they again respond, "Amen". Then he says, "Bless ye the Lord who is blessed"; they respond, "Blessed be the Lord who is blessed for ever and ever". He then starts to recite the Shema with the blessings preceding and following it. They respond, "Amen" at the close of each blessing. Any one, who is able, recites the blessings and reads the Shema at the same time as the reader till he has concluded the blessing after the Shema, which ends with the words, "Who redeemed Israel".
All the worshipers immediately rise and recite the Amidah in a low tone. Whoever does not know the prayer stands silent while the reader and the congregation are praying inaudibly. As soon as a congregant has concluded the Amidah, he steps back three paces and remains standing there.
מוסר
כַּאֲשֶׁר יָבֹאוּ יְמֵי הַזִּקְנָה וְהִגִּיעוּ יְמֵי הַשֵׂיבָה וְיִכְלֶה כֹּחוֹ וְיִמָּעֵט וְיִשַּׁח יִצְרוֹ. גַּם יִזְּכוֹר קִצוֹ כִּי קָרוֹב הוּא וְיָבִין לְאַחֲרִיתוֹ וְיָשׁוֹב אֶל ה' וִירַחֲמֵהוּ וַאֲשֶׁר אֵינֶנּוּ חוֹזֵר בִּתְשׁוּבָה בְּבֹא יְמֵי הַזִּקְנָה יִכְפַּל עוֹנְשׁוֹ וְרַבָּה מַשְׂטֵמָה עָלָיו. כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה שְׁלֹשָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׂוֹנְאָן דַּל גֵּאֶה. וְעָשִׁיר מְכַחֵשׁ. וְזָקֵן מְנָאֵף. וְנֶאֱמַר (הושע ז) אָכְלוּ זָרִים כֹחוֹ וְהוּא לֹא יָדַע. גַם שֵׂיבָה זָרְקָה בוֹ וְהוּא לֹא יָדַע. וּמִן הַתֵּימָה וְהַפְּלִיאָה כִּי יַעֲמוֹד הָאָדָם בַּחֲצִי יָמָיו וְרוֹאֶה כִּי הַיָּמִים הוֹלְכִים וְדַלִּים וְיָחֵל הֲרִיסוּת הַבִנְיָן. וְיֶחְסַר הַמֶּזֶג בְּטִבְעוֹ. וְתֵרָאֶה בוֹ הַיְבֵשׁוּת כְּעִנְיַן שֶׁנֶּאֱמַר (תהלים קג) יָמַי כְּצֵל נָטוּי וַאֲנִי כָּעֵשֶׂב אִיבָשׁ. אֵיךְ טָח מֵרְאוֹת עֵינָיו. מֵהַשְׂכִּיל לְבָבוֹ. וְלֹא יִרְאֶה כִי נוֹסֵעַ הוּא אֶל הַמָּקוֹם מְקוֹם בֵּית עוֹלָמוֹ הָלוֹךְ וְנָסוֹעַ יוֹמָם וָלַיְלָה. וְיֵשׁ אֲנָשִׁים רַבִּים יִמְּנַע מֵהֶם אוֹר הַתְּשׁוּבָה. כִּי הֵם זַכָּאִים וּטְהוֹרִים בְּעֵינֵיהֶם. וְלֹא יִתְעַשְׁתוּ עַל תִּקּוּן מַעֲשֵׂיהֶם. כִּי יִדְמוּ שֶׁהֵם מְתוּקָנִים וְהֵם חַטָּאִים לַשֵּׁם מְאֹד הֲלֹא כָתוּב (קהלת ז) כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טוֹב וְלֹא יֶחֱטָא. וְהָאֲנָשִׁים הָהֶם מֵאֲשֶׁר הֵם בֹזִים לְדִבְרֵי עֲוֹנוֹת וְלֹא יַרְגִישׁוּ וְלֹא יָבִינוּ לָמוֹ. אוֹ הוֹדַע אֲלֵיהֶם חַטָּאתָם וְנִשְׁכַּח מִלִבָם אַחֲרֵי כֵן. וְהִנָּם כְּמוֹ הַחוֹלֶה שֶׁאֵינוֹ מַרְגִישׁ בְּחוֹלְיוֹ וְלֹא יַחֲשׁוֹב עַל הָרְפוּאָה. וְיִכְבַּד חָלְיוֹ תָמִיד עַד אֲשֶׁר לֹא יוּכַל לְהֵרָפֵא וּפְעָמִים תִּהְיֶה נְסַבָּה לָזֹאת מִקּוֹצֶר בִּינָתָם כִּי לֹא יָבֹאוּ לִדְרוֹשׁ אֱלֹהִים וְדַעַת דְּרָכָיו לֹא יֶחְפְּצוּן. עַל כֵּן לֹא יִשְׁקוֹד עַל דַּלְתוֹת חֲכָמִים וְתַלְמִידֵיהֶם כְּעִנְיַן שֶׁנֶּאֱמַר (משלי טו) לֹא יֶאֱהַב לֵץ הוֹכַח לוֹ אֶל חֲכָמִים לֹא יֵלֵךְ:
The second path is when the days of old age come and the days of sagacity arrive - his strength fails and diminishes, his impulse bows and he also remembers that his end is near and understands his finish - so he repents to God, and God has mercy upon him. But if he does not repent when the days of old age come, his punishment is redoubled and the animosity towards him is increased - as our Rabbis, may their memory be blessed, said (Pesachim 113b), "There are three that the Holy One, blessed be He, hates: An arrogant pauper; a wealthy person who denies [monetary claims against him]; and a lecherous old man." And it is stated (Hosea 7:9), "Strangers have consumed his strength, but he has taken no notice; also, grey hair is scattered over him, but he has taken no notice." And it is a wonder and a surprise that a man stand at half of his days and see that the days are passing and lessening, that the destruction of the building has begun, that the state of his condition is dwindling and that he see himself drying up - as the matter is stated (Psalms 102:12), "My days are like a lengthening shadow; I dry up like grass" - how is it that he can seal his eyes from seeing and his heart from understanding, and not see that he is traveling to a place that is his permanent home, walking and going [to it] day and night?
But there are many people for which the light of repentance is obstructed. For since they are innocent and pure in their eyes, they do not avail themselves of the rectification of their actions - as it appears to them that they are [already] rectified, whereas they sin much to God. Is it not written (Ecclesiastes 7:20), "For there is no righteous man on earth who does what is best and doesn’t sin?" But since these people belittle iniquities, they do not feel or understand it; or when they are made known of their sins, it is afterwards forgotten from their hearts. And behold they are like a sick person who does not feel his sickness, so he does not think of a cure. So his sickness constantly gets worse, until he is not able to be healed. And sometimes the reason for this is from their lack of understanding. For they do not go to seek God and do not want to know His ways. Therefore they do not regularly [visit] the doors of the sages and the [Torah] students, like the matter is stated (Proverbs 15:12), "The scoffer dislikes being reproved; he will not resort to the wise."