תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
כב (יב) וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־בִּלְעָ֔ם לֹ֥א תֵלֵ֖ךְ עִמָּהֶ֑ם לֹ֤א תָאֹר֙ אֶת־הָעָ֔ם כִּ֥י בָר֖וּךְ הֽוּא׃
וַאֲמַר יְיָ לְבִלְעָם לָא תֵזִל עִמְּהוֹן לָא תְלוּט יָת עַמָּא אֲרֵי בְרִיךְ הוּא:
(יג) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַיֹּ֙אמֶר֙ אֶל־שָׂרֵ֣י בָלָ֔ק לְכ֖וּ אֶֽל־אַרְצְכֶ֑ם כִּ֚י מֵאֵ֣ן יְהֹוָ֔ה לְתִתִּ֖י לַהֲלֹ֥ךְ עִמָּכֶֽם׃
וְקָם בִּלְעָם בְּצַפְרָא וַאֲמַר לְרַבְרְבֵי בָלָק אִיזִילוּ לְאַרְעֲכוֹן אֲרֵי לֵית רַעֲוָא קֳדָם יְיָ לְמִשְׁבְּקִי לְמִזַל עִמְּכוֹן:
(יד) וַיָּק֙וּמוּ֙ שָׂרֵ֣י מוֹאָ֔ב וַיָּבֹ֖אוּ אֶל־בָּלָ֑ק וַיֹּ֣אמְר֔וּ מֵאֵ֥ן בִּלְעָ֖ם הֲלֹ֥ךְ עִמָּֽנוּ׃
וְקָמוּ רַבְרְבֵי מוֹאָב וַאֲתוֹ לְוָת בָּלָק וַאֲמָרוּ סָרֵב בִּלְעָם לְמֵתֵי עִמָּנָא:
(טו) וַיֹּ֥סֶף ע֖וֹד בָּלָ֑ק שְׁלֹ֣חַ שָׂרִ֔ים רַבִּ֥ים וְנִכְבָּדִ֖ים מֵאֵֽלֶּה׃
וְאוֹסִיף עוֹד בָּלָק לְמִשְׁלַח רַבְרְבִין סַגִּיאִין וְיַקִּירִין מֵאִלֵּין:
(טז) וַיָּבֹ֖אוּ אֶל־בִּלְעָ֑ם וַיֹּ֣אמְרוּ ל֗וֹ כֹּ֤ה אָמַר֙ בָּלָ֣ק בֶּן־צִפּ֔וֹר אַל־נָ֥א תִמָּנַ֖ע מֵהֲלֹ֥ךְ אֵלָֽי׃
וַאֲתוֹ לְוָת בִּלְעָם וַאֲמָרוּ לֵיהּ כִּדְנַן אֲמַר בָּלָק בַּר צִפּוֹר לָא כְעַן תִּתְמְנַע מִלְּמֵתֵי לְוָתִי:
22 (12) And God said to Bil῾am, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.
(13) And Bil῾am rose up in the morning, and said to the princes of Balaq, Go back to your land: for the Lord refuses to give me leave to go with you.
(14) And the princes of Mo᾽av rose up, and they went to Balaq, and said, Bil῾am refuses to come with us.
(15) And Balaq sent again princes, greater, and more honourable than they.
(16) And they came to Bil῾am, and said to him, Thus says Balaq the son of Żippor, Let nothing, I pray thee, hinder thee from coming to me:
נביאים
ו (ב) שִׁמְע֤וּ הָרִים֙ אֶת־רִ֣יב יְהֹוָ֔ה וְהָאֵתָנִ֖ים מ֣וֹסְדֵי אָ֑רֶץ כִּ֣י רִ֤יב לַֽיהֹוָה֙ עִם־עַמּ֔וֹ וְעִם־יִשְׂרָאֵ֖ל יִתְוַכָּֽח׃
שְׁמָעוּ טוּרַיָא יַת דִינַיָא דַייָ וְעִקְרַיָא מִיסוֹדֵי אַרְעָא אֲרֵי דִינָא קֳדָם יְיָ עִם עַמֵיהּ וְעִם יִשְׂרָאֵל עָבִיד תּוֹכֵחָה:
(ג) עַמִּ֛י מֶה־עָשִׂ֥יתִי לְךָ֖ וּמָ֣ה הֶלְאֵתִ֑יךָ עֲנֵ֥ה בִֽי׃
עַמִי מַה טָבָא אֲמָרֵית לְמֶעְבַּד לָךְ וְלָָא עֲבֵידַת אוֹ מְרוֹעָא קַשְׁיָא אַסְגֵיתִי עֲלָךְ אַסְהֵיד בִּי:
(ד) כִּ֤י הֶעֱלִתִ֙יךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם וּמִבֵּ֥ית עֲבָדִ֖ים פְּדִיתִ֑יךָ וָאֶשְׁלַ֣ח לְפָנֶ֔יךָ אֶת־מֹשֶׁ֖ה אַהֲרֹ֥ן וּמִרְיָֽם׃
אֲרֵי אֲסִיקְתָּךְ מֵאַרְעָא דְמִצְרַיִם וּמִבֵּית עַבְדוּתָא פָּרִקְתָּךְ וּשְׁלָחֵית קֳדָמָךְ תְּלָתָא נְבִיִין מֹשֶׁה לְאַלָפָא מְסִירַת דִינִין אַהֲרֹן לְכַפָּרָא עַל עַמָא וּמִרְיָם לְאוֹרָאָה לִנְשַׁיָא:
(ה) עַמִּ֗י זְכׇר־נָא֙ מַה־יָּעַ֗ץ בָּלָק֙ מֶ֣לֶךְ מוֹאָ֔ב וּמֶה־עָנָ֥ה אֹת֖וֹ בִּלְעָ֣ם בֶּן־בְּע֑וֹר מִן־הַשִּׁטִּים֙ עַד־הַגִּלְגָּ֔ל לְמַ֕עַן דַּ֖עַת צִדְק֥וֹת יְהֹוָֽה׃
עַמִי אִדְבַּר כְּעַן מַה מְלַךְ בְּלָק מַלְכָּא דְמוֹאָב וּמָה אָתֵיב יָתֵיהּ בִּלְעָם בַּר בְּעוֹר הֲלָא גְבוּרָן אִתְעֲבִידָא לְכוֹן מִמֵישַׁר שִׁטִין עַד בֵּית גִלְגָלָא בְּדִיל לְמֵידַע זַכְוָתָא דַיָי:
(ו) בַּמָּה֙ אֲקַדֵּ֣ם יְהֹוָ֔ה אִכַּ֖ף לֵאלֹהֵ֣י מָר֑וֹם הַאֲקַדְּמֶ֣נּוּ בְעוֹל֔וֹת בַּעֲגָלִ֖ים בְּנֵ֥י שָׁנָֽה׃
בַּמָה אֶפְלַח קֳדָם יְיָ אִשְׁתַּעְבֵּד לֵאלָהָא דִשְׁכִנְתֵּהּ בִּשְׁמֵהּ מְרוֹמָא הַאֶפְלַח קֳדָמוֹהִי בְּעַלְוָן בְּעֶגְלִין בְּנֵי שְׁנָא:
6 (2) Hear, O mountains, the Lord’s controversy, and you strong foundations of the earth: for the Lord has a controversy with his people, and he will contend with Yisra᾽el.
(3) O my people, what have I done to thee? and wherein have I wearied thee? testify against me.
(4) For I brought thee up out of the land of Miżrayim, and redeemed thee out of the house of bondage; and I sent before thee Moshe, Aharon, and Miryam.
(5) O my people, remember now what Balaq king of Mo᾽av devised, and what Bil῾am, the son of Be῾or answered him: from Shittim to Gilgal; that you may know the righteous acts of the
Lord.
(6) With what shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?
כתובים
עג (כא) כִּ֭י יִתְחַמֵּ֣ץ לְבָבִ֑י וְ֝כִלְיוֹתַ֗י אֶשְׁתּוֹנָֽן׃
אֲרוּם יְחוּשׁ לִבִּי וְכוּלְיָתִי בָּעֲרָן כְּאֶשָׁא:
(כב) וַאֲנִי־בַ֭עַר וְלֹ֣א אֵדָ֑ע בְּ֝הֵמ֗וֹת הָיִ֥יתִי עִמָּֽךְ׃
וַאֲנָא שַׁטְיָא לָא אֵידָע הֵיךְ בְּעִירֵי אִתְחַשְׁבֵית גַבָּךְ:
(כג) וַאֲנִ֣י תָמִ֣יד עִמָּ֑ךְ אָ֝חַ֗זְתָּ בְּיַד־יְמִינִֽי׃
וַאֲנָא תְּדִירָא עִמָךְ אוֹחַדְתָּא בְיַד יְמִינִי:
(כד) בַּעֲצָתְךָ֥ תַנְחֵ֑נִי וְ֝אַחַ֗ר כָּב֥וֹד תִּקָּחֵֽנִי׃
בְּמִלְכְּתָךְ תַּדְבְּרִנַנִי וּבָתַר דִשְׁלִים אַיְקָרָא דַאֲמַרְתָּא עֲלָי לְאַיְתָאָה תִּסְבִּנַנִי:
(כה) מִי־לִ֥י בַשָּׁמָ֑יִם וְ֝עִמְּךָ֗ לֹֽא־חָפַ֥צְתִּי בָאָֽרֶץ׃
מַן כְּוָתָךְ דִילִי בִּשְׁמַיָא אֶלָא אַתְּ וְעִמָךְ חַבְרָא לָא צְבִיתִי בְּאַרְעָא:
73 (21) When my heart was embittered, and I was pricked in my reins;
(22) then I was foolish and ignorant: I was like a beast before Thee.
(23) But I am continually with Thee: Thou holdest my right hand.
(24) Thou shalt guide me with Thy counsel, and afterwards receive me to honourable state.
(25) Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee.
משנה
א. מִי שֶׁאֲחָזוֹ קֻרְדְּיָקוֹס, וְאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, לֹא אָמַר כְּלוּם. אָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, וַאֲחָזוֹ קֻרְדְּיָקוֹס, וְחָזַר וְאָמַר, אַל תִּכְתֹּבוּ, אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם. נִשְׁתַּתֵּק, וְאָמְרוּ לוֹ נִכְתֹּב גֵּט לְאִשְׁתֶּךָ, וְהִרְכִּין בְּרֹאשׁוֹ, בּוֹדְקִין אוֹתוֹ שְׁלֹשָׁה פְעָמִים, אִם אָמַר עַל לָאו לָאו וְעַל הֵן הֵן, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ:
ב. אָמְרוּ לוֹ, נִכְתֹּב גֵּט לְאִשְׁתֶּךָ, וְאָמַר לָהֶם כְּתֹבוּ, אָמְרוּ לַסּוֹפֵר וְכָתַב, וְלָעֵדִים וְחָתְמוּ, אַף עַל פִּי שֶׁכְּתָבוּהוּ וַחֲתָמוּהוּ וּנְתָנוּהוּ לוֹ וְחָזַר וּנְתָנוֹ לָהּ, הֲרֵי הַגֵּט בָּטֵל, עַד שֶׁיֹּאמַר לַסּוֹפֵר כְּתֹב וְלָעֵדִים חֲתֹמוּ:
ג. זֶה גִטֵּךְ אִם מַתִּי, זֶה גִטֵּךְ אִם מַתִּי מֵחֹלִי זֶה, זֶה גִטֵּךְ לְאַחַר מִיתָה, לֹא אָמַר כְּלוּם. מֵהַיּוֹם אִם מַתִּי, מֵעַכְשָׁיו אִם מַתִּי, הֲרֵי זֶה גֵט. מֵהַיּוֹם וּלְאַחַר מִיתָה, גֵּט וְאֵינוֹ גֵט. אִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. זֶה גִטֵּךְ מֵהַיּוֹם אִם מַתִּי מֵחֹלִי זֶה, וְעָמַד וְהִלֵךְ בַּשּׁוּק וְחָלָה וּמֵת, אוֹמְדִין אוֹתוֹ, אִם מֵחֲמַת חֹלִי הָרִאשׁוֹן מֵת, הֲרֵי זֶה גֵט. וְאִם לָאו, אֵינוֹ גֵט:
ד. לֹא תִתְיַחֵד עִמּוֹ אֶלָּא בִפְנֵי עֵדִים, אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, חוּץ מִשִּׁפְחָתָהּ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהּ בְּשִׁפְחָתָהּ. מַה הִיא בְאוֹתָן הַיָּמִים. רַבִּי יְהוּדָה אוֹמֵר, כְּאֵשֶׁת אִישׁ לְכָל דְּבָרֶיהָ. רַבִּי יוֹסֵי אוֹמֵר, מְגֹרֶשֶׁת וְאֵינָהּ מְגֹרָשֶׁת:
ה. הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתִּתְּנִי לִי מָאתַיִם זוּז, הֲרֵי זוֹ מְגֹרֶשֶׁת, וְתִתֵּן. עַל מְנָת שֶׁתִּתְּנִי לִי מִכָּאן וְעַד שְׁלֹשִׁים יוֹם, אִם נָתְנָה לוֹ בְתוֹךְ שְׁלֹשִׁים יוֹם, מְגֹרֶשֶׁת, וְאִם לָאו, אֵינָה מְגֹרֶשֶׁת. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְצַיְדָּן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ, הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתִּתְּנִי לִי אִצְטְלִיתִי, וְאָבְדָה אִצְטְלִיתוֹ, וְאָמְרוּ חֲכָמִים, תִּתֵּן לוֹ אֶת דָּמֶיהָ:
ו. הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא, עַל מְנָת שֶׁתֵּנִיקִי אֶת בְּנִי, כַּמָּה הִיא מֵנִיקָתוֹ, שְׁתֵּי שָׁנִים. רַבִּי יְהוּדָה אוֹמֵר, שְׁמֹנָה עָשָׂר חֹדֶשׁ. מֵת הַבֵּן אוֹ שֶׁמֵּת הָאָב, הֲרֵי זֶה גֵט. הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא שְׁתֵּי שָׁנִים, עַל מְנָת שֶׁתֵּנִיקִי אֶת בְּנִי שְׁתֵּי שָׁנִים, מֵת הַבֵּן אוֹ שֶׁמֵּת הָאָב אוֹ שֶׁאָמַר הָאָב אִי אֶפְשִׁי שֶׁתְּשַׁמְּשֵׁנִי, שֶׁלֹּא בְהַקְפָּדָה, אֵינוֹ גֵט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּזֶה גֵט. כְּלָל אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, כָּל עַכָּבָה שֶׁאֵינָהּ הֵימֶנָּה, הֲרֵי זֶה גֵט:
ז. הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן וְעַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ מִיהוּדָה לַגָּלִיל, הִגִּיעַ לְאַנְטִיפַּטְרֶס וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן עַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ מִגָּלִיל לִיהוּדָה, וְהִגִּיעַ לִכְפַר עוֹתְנַאי וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן עַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ לִמְדִינַת הַיָּם וְהִגִּיעַ לְעַכּוֹ וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ כָּל זְמַן שֶׁאֶעֱבֹר מִכְּנֶגֶד פָּנַיִךְ שְׁלֹשִׁים יוֹם, הָיָה הוֹלֵךְ וּבָא, הוֹלֵךְ וּבָא, הוֹאִיל וְלֹא נִתְיַחֵד עִמָּהּ, הֲרֵי זֶה גֵט:
ח. הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. הֲרֵי זֶה גִטֵּךְ מֵעַכְשָׁיו אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, הֲרֵי זֶה גֵט:
ט. אִם לֹא בָאתִי מִכָּאן עַד שְׁנֵים עָשָׂר חֹדֶשׁ כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי, כָּתְבוּ גֵט בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, כָּתְבוּ בְתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. רַבִּי יוֹסֵי אוֹמֵר, כָּזֶה גֵּט. כָּתְבוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וּמֵת, אִם הַגֵּט קָדַם לַמִּיתָה, הֲרֵי זֶה גֵט. וְאִם מִיתָה קָדְמָה לַגֵּט, אֵינוֹ גֵט. וְאִם אֵין יָדוּעַ, זוֹ הִיא שֶׁאָמְרוּ, מְגֹרֶשֶׁת וְאֵינָהּ מְגֹרָשֶׁת:
1. In the case of one who was afflicted with temporary insanity [kordeyakos] and said: Write a bill of divorce for my wife, he said nothing, because he was not lucid at the time. If he said: Write a bill of divorce for my wife, when he was lucid, and was then afflicted with temporary insanity and he retracted his previous statement and said: Do not write it, his latter statement is considered to be nothing, i.e., it is not halakhically valid. The mishna continues: In a case where the husband became mute, and two people said to him: Shall we write a bill of divorce for your wife, and he nodded his head indicating his agreement, they examine him with various questions three times. If he responded to questions that have a negative answer: No, and responded to questions that have a positive answer: Yes, indicating his competence, they shall write the bill of divorce and give it to his wife based on the nod of his head.
2. If people said to the husband: Shall we write a bill of divorce for your wife? And he said to them: Write the document, and those people told the scribe to write it, and he wrote it and instructed the witnesses to sign it, and they signed it; even if they wrote it, and signed it, and gave it to him, and he then gave it to his wife, the bill of divorce is void unless he himself says to the scribe: Write the document, and he himself says to the witnesses: Sign the document.
3. If one says to his wife: This is your bill of divorce if I die, or: This is your bill of divorce if I die from this illness, or: This is your bill of divorce after my death, then it is as if he said nothing, since a bill of divorce is valid only if it takes effect before the husband’s death. But if the husband said to his wife: This is your bill of divorce from today if I die, or: This is your bill of divorce from now if I die, then this is a valid bill of divorce, because once he dies, the bill of divorce retroactively applies from when he made this statement. If the husband says to his wife: This is your bill of divorce from today and after my death, then it is uncertain whether his primary intention was for the bill of divorce to take effect that day, in which case it is a valid bill of divorce, or if his primary intention was that it should take effect after his death and is therefore not valid. The halakha is that there is uncertainty whether it is a valid bill of divorce or not a valid bill of divorce. And if he dies without children his wife must perform ḥalitza, since perhaps the bill of divorce is not valid and she is bound by the levirate bond and may not remarry without first performing ḥalitza. But she may not enter into levirate marriage, since perhaps the bill of divorce is valid, and it is prohibited for a divorcée to marry her brother-in-law. If he said: This is your bill of divorce from today if I die from this illness, and he recovered, and he arose and walked in the market, but then became ill again and died, the court assesses him. If he died because of the first illness then this is a valid bill of divorce, as his conditional statement was fulfilled, but if not, i.e., if he was cured from the first illness and died from another illness, then it is not a valid bill of divorce.
4. If a woman’s ill husband gave her a bill of divorce, and made a condition that it should take effect from today if he dies from his illness, then she may be secluded with him only in the presence of two witnesses, lest they end up engaging in sexual intercourse. This applies to being secluded in the presence of not only valid witnesses; it is permitted for her to be secluded with him even in the presence of a slave or even in the presence of a maidservant, except for the wife’s personal maidservant. And it is prohibited for the wife to be secluded in the presence of the latter because she is accustomed to her maidservant, and there is concern that she will engage in sexual intercourse with her husband even though the maidservant is present. What is the halakhic status of the wife during these days between when the bill of divorce was given but before the condition has been fulfilled with the death of the husband? Rabbi Yehuda says: She is like a married woman with regard to all of her matters, and she remains forbidden to other men. Rabbi Yosei says: It is uncertain whether she is divorced or whether she is not divorced.
5. If a husband says to his wife: This is your bill of divorce on the condition that you will give me two hundred dinars, then she is divorced and must give two hundred dinars in order to fulfill the condition of the bill of divorce. If a husband says to his wife: This is your bill of divorce on the condition that you will give me money from now until the conclusion of thirty days, if she gives the money to him within thirty days she is divorced. And if not she is not divorced. Rabban Shimon ben Gamliel said: There was an incident in the city of Tzaidan involving one who said to his wife: This is your bill of divorce on the condition that you will give me my coat [itztaliti], and she lost his coat, so that she could not give it to him. And the Rabbis said that she must give him the value of the coat, and by doing so she fulfills the condition and is divorced.
6. If a husband says to his wife: This is your bill of divorce on the condition that you will serve my father, or: On the condition that you will nurse, i.e., breastfeed, my son, without specifying a time period, how long is she required to nurse him in order to fulfill the condition? She is required to nurse the baby for two years from his birth, which is the length of time generally designated for nursing. Rabbi Yehuda says: The time for nursing is only eighteen months. If the baby son died or the husband’s father died, this is a valid bill of divorce, even though the condition was not fulfilled. But if the husband said to his wife: This is your bill of divorce on the condition that you will serve my father for two years, or: On the condition that you will nurse my son for two years, and the son died before she nursed him for two years, or the father said: I do not want you to serve me, then even if the father did not say this in anger and she did everything she was expected to do, it is not a valid bill of divorce because the condition was not fulfilled. Rabban Shimon ben Gamliel says: In a case like this it is a valid bill of divorce. Rabban Shimon ben Gamliel stated a principle: If there is any hindrance to the fulfillment of the condition that does not result from her, then it is a valid bill of divorce.
7. If a resident of the region of Judea intending to embark on a journey to the Galilee said to his wife: This is your bill of divorce if I do not come back from now until the conclusion of thirty days, and when he was going from Judea to the Galilee he reached Antipatris and he returned immediately, his condition is void and his wife is not divorced, even if he subsequently returns to the Galilee for longer than thirty days. The reason for this is because he reached the Galilee and returned to Judea within the time he had allotted. Similarly, if a resident of the region of the Galilee intending to embark on a journey to Judea said to his wife: This is your bill of divorce if I do not come back from now until the conclusion of thirty days, and he was going from the Galilee to Judea, and he reached Kefar Otnai and returned immediately, his condition is void and his wife is not divorced, even if he subsequently returns to Judea for longer than thirty days. Similarly, if a resident of Eretz Yisrael intending to embark on a journey to a country overseas said to his wife: This is your bill of divorce if I do not come back from now until the conclusion of thirty days, and he was going to a country overseas, and he reached Akko and returned immediately, his condition is void and his wife is not divorced, even if he subsequently travels to a country overseas for longer than thirty days. If a husband said to his wife: This is your bill of divorce if at any time I will depart from your presence for thirty consecutive days, then even if he was continually going and coming, going and coming, since he was not secluded with her during these thirty days, this is a valid bill of divorce.
8. If a husband says to his wife: This is your bill of divorce if I do not come back from now until the conclusion of twelve months, and he died within twelve months, it is not a valid bill of divorce. This is because the bill of divorce cannot take effect after the husband’s death. As a result, she is bound by a levirate bond if her husband has no children. By contrast, if he said to her: This is your bill of divorce from now if I do not come back from now until the conclusion of twelve months, and he died within twelve months, this is a valid bill of divorce. This is because the bill of divorce takes effect retroactively. Since he did not return within the year the condition was fulfilled.
9. If a husband said to others: If I do not come back from now until the conclusion of twelve months, write and give a bill of divorce to my wife, and they wrote a bill of divorce during the twelve months and gave it to her after twelve months had elapsed, it is not a valid bill of divorce because he instructed them to write the bill of divorce only after twelve months had elapsed. Similarly, if he said to others: Write and give a bill of divorce to my wife if I do not come back from now until the conclusion of twelve months, and they wrote it during the twelve months but gave it to her after the twelve months, it is not a valid bill of divorce because he instructed them to write the bill of divorce only after twelve months had elapsed, when it was clear that he did not come back. Rabbi Yosei disagrees and says: In a case like this, it is a valid bill of divorce, as he did not tell them when to write the bill of divorce. Rather, he stipulated only the time of giving. If they wrote the bill of divorce after twelve months had elapsed, and gave it after twelve months had elapsed, but in the interim the husband died, if the giving of the bill of divorce occurred before the husband’s death this is a valid bill of divorce. But if the husband’s death occurred before the giving of the bill of divorce it is not a valid bill of divorce. And if it is not known which occurred first, this is a case where the Sages said there is uncertainty whether she is divorced or whether she is not divorced.
גמרא
תְּנַן הָתָם פְּרוֹזְבּוֹל אֵינוֹ מְשַׁמֵּט זֶה אֶחָד מִן הַדְּבָרִים שֶׁהִתְקִין הִלֵּל הַזַּקֵן כְּשֶׁרָאָה אֶת הָעָם שֶׁנִּמְנְעוּ מִלְּהַלְווֹת זֶה אֶת זֶה וְעָבְרוּ עַל מַה שֶׁכָּתוּב בַּתּוֹרָה (דברים טו) הִשָּׁמֵר לְךָ פֶּן יִהְיֶה דָבָר עִם לְבָבְךָ בְּלִיַעַל וְגוֹ' עָמַד וְהִתְקִין פְּרוֹזְבּוֹל וְזֶה הוּא גוּפוֹ שֶׁל פְּרוֹזְבּוֹל מוֹסְרַנִי לָכֶם דַיָּינִים שֶׁבִּמְקוֹם פְּלוֹנִי שֶׁכָּל חוֹב שֶׁיֵּשׁ לִי אֵצֶל פְּלוֹנִי שֶׁאֶגְבֶנּוּ כָּל זְמַן שֶׁאֶרְצֶה וְהַדַּיָּנִים חוֹתְמִים לְמַטָּה אוֹ הָעֵדִים. וּמִי אִיכָּא מִידִי דְמִדְאוֹרַיְיתָא מְשַׁמְּטָה שְׁבִיעִית וְהִתְקִין הִלֵּל דְּלֹא מְשַׁמְּטָה אָמַר אַבַּיֵּי בִּשְׁבִיעִית בִּזְמַן הַזֶּה וְרִבִּי הִיא. דְּתַנְיָא רִבִּי אוֹמֵר (שם) וְזֶה דְבַר הַשְׁמִיטָה שָׁמוֹט בִּשְׁתֵּי שְׁמִיטוֹת הַכָּתוּב מְדַבֵּר אַחַת שְׁמִיטַת קַרְקַע וְאַחַת שְׁמִיטַת כְּסָפִים בִּזְמַן שֶׁאַתָּה מְשַׁמֵּט קַרְקַע אַתָּה מְשַׁמֵּט כְּסָפִים בִּזְמַן שֶׁאִי אַתָּה מְשַׁמֵּט קַרְקָע אִי אַתָּה מְשַׁמֵּט כְּסָפִים וּתְקִינוּ רַבָּנָן דִתְשַׁמֵּט זֵכֶר לִשְׁבִיעִית רָאָה הִלֵּל שֶׁנִּמְנְעוּ הָעָם מִלְּהַלְווֹת זֶה אֶת זֶה עָמַד וְהִתְקִין פְּרוֹזְבּוּל וּמִי אִיכָּא מִידִי דְמִדְּאוֹרַיְיתָא לֹא מְשַׁמְּטָא שְׁבִיעִית וְתִקְּנוּ רַבָּנָן דִתְּשַׁמֵּט. אָמַר אַבַּיֵּי שֵׁב וְאַל תַּעֲשֶׂה הוּא. רָבָא אָמַר הֶפְקֵר בֵּית דִּין הֶפְקֵר. דְּאָמַר רִבִּי יִצְחָק מְנַיִּן שֶׁהֶפְקֵר בֵּית דִּין הֶפְקֵר שֶׁנֶּאֱמַר (עזרא י') כָּל אֲשֶׁר לֹא יָבֹא לְשְׁלשָׁה יָמִים בַּעֲצַת הַשָׂרִים וְהַסְּגָנִים יָחֳרָם הוּא וְכָל רְכוּשׁוֹ. אִיבַּעְיָא לְהוּ כִּי הִתְקִין הִלֵּל פְּרוֹזְבּוֹל לְדָרֵיהּ הוּא דְתָקִין אוֹ דִילְמָא לְדָרֵי עַלְמָא נָמֵי תָקִין לְמָאי נַפְקָא מִינָהּ לְבַטּוּלֵיהּ אִי אֲמַרְתְּ לְדָרֵיה הוּא דְתָקִין מְבַטְּלִינָן לֵיהּ אֶלָּא אִי אֲמַרְתְּ לְדָרֵי עַלְמָא נָמֵי תָקִין הָא אֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵּית דִּין חֲבֵירוֹ אֶלָּא אִם כֵּן גָּדוֹל הֵימֶנּוּ בְּחָכְמָה וּבְמִנְיָן מָאי. תָּא שְׁמַע דְּאָמַר שְׁמוּאֵל לֹא כַּתְבִינָן פְּרוֹזְבוֹל אֶלָּא אִי בְּבֵי דִינָא דְסוּרָא. אִי בְּבֵי דִינָא דִנְהַרְדָּעָא. וְאִי סַלְקָא דַעְתָּךְ לְדָרֵי עַלְמָא נָמֵי תָקִין בִּשְׁאַר בֵּי דִינָא נָמֵי לִכְתְּבוּ:
§ The mishna taught that Hillel the Elder instituted a document that prevents the Sabbatical Year from abrogating an outstanding debt [prosbol]. We learned in a mishna there (Shevi’it 10:3): If one writes a prosbol, the Sabbatical Year does not abrogate debt. This is one of the matters that Hillel the Elder instituted because he saw that the people of the nation were refraining from lending to one another around the time of the Sabbatical Year, as they were concerned that the debtor would not repay the loan, and they violated that which is written in the Torah: “Beware that there be not a base thought in your heart, saying: The seventh year, the year of release, is at hand; and your eye be evil against your needy brother, and you give him nothing” (Deuteronomy 15:9). He arose and instituted the prosbol so that it would also be possible to collect those debts in order to ensure that people would continue to give loans.
And this is the essence of the text of the prosbol: I transfer to you, so-and-so the judges, who are in such and such a place, so that I will collect any debt that I am owed by so-and-so whenever I wish, as the court now has the right to collect the debts. And the judges or the witnesses sign below, and this is sufficient. The creditor will then be able to collect the debt on behalf of the court, and the court can give it to him.
The Gemara asks about the prosbol itself: But is there anything like this, where by Torah law the Sabbatical Year cancels the debt but Hillel instituted that it does not cancel the debt? Abaye said: The baraita is referring to the Sabbatical Year in the present, and it is in accordance with the opinion of Rabbi Yehuda HaNasi.
As it is taught in a baraita that Rabbi Yehuda HaNasi says: The verse states in the context of the cancellation of debts: “And this is the manner of the abrogation: He shall abrogate” (Deuteronomy 15:2). The verse speaks of two types of abrogation: One is the release of land and one is the abrogation of monetary debts. Since the two are equated, one can learn the following: At a time when you release land, when the Jubilee Year is practiced, you abrogate monetary debts; at a time when you do not release land, such as the present time, when the Jubilee Year is no longer practiced, you also do not abrogate monetary debts.
And the Sages instituted that despite this, the Sabbatical Year still will abrogate debt in the present, in remembrance of the Torah-mandated Sabbatical Year. Hillel saw that the people of the nation refrained from lending to each other so he arose and instituted the prosbol. According to this explanation, the ordinance of Hillel did not conflict with a Torah law; rather, he added an ordinance to counter the effect of a rabbinic law.
According to this explanation, the Sages instituted that even in the present the Sabbatical Year would bring a cancellation of debt, despite the fact that by Torah law the debt still stands. The Gemara asks: But is there anything like this, where by Torah law the Sabbatical Year does not cancel the debt, and the Sages instituted that it will cancel? It is as though the Sages are instructing the debtors to steal from their creditors, as by Torah law they still owe the money.
Abaye says: This is not actual theft; it is an instruction to sit passively and not do anything. The Sages have the authority to instruct one to passively violate a Torah law, so long as no action is taken. Rava says: The Sages are able to institute this ordinance because property declared ownerless by the court is ownerless. As Rabbi Yitzḥak says: From where is it derived that property declared ownerless by the court is ownerless? As it is stated: “And whoever did not come within three days according to the counsel of the princes and the Elders, all of his property shall be forfeited, and he shall be separated from the congregation of the captivity” (Ezra 10:8).
Rabbi Eliezer said: The halakha that property declared ownerless by the court is ownerless is derived from here: The verse states: “These are the inheritances, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers’ houses of the tribes of the children of Israel distributed for inheritance” (Joshua 19:51). The Gemara asks: What do the heads have to do with the fathers? It comes to tell you: Just as fathers transmit anything that they wish to their children, so too, heads of the nation transmit to the people anything that they wish. This demonstrates that the court has the authority to take property from one person and to give it to another; therefore, the Sages have the authority to decide that all debts are canceled.
§ A dilemma was raised before the Sages: When Hillel instituted the prosbol, was it for his generation alone that he instituted it, and the custom developed to continue using it, or did he perhaps institute it also for all generations?
The Gemara asks: What difference is there whether it was instituted for his generation only or for all generations when either way, it is still in use? The Gemara explains: The difference arises with regard to nullifying the institution of prosbol. If you say that it was for his generation alone that he instituted it, then we can nullify it if we desire. But if you say that he instituted it also for all generations, then there is a principle that a court can nullify the action of another court only if it is greater than it in wisdom and in number. Therefore, we would not be able to nullify the ordinance instituted by Hillel and his court. What, then, is the halakha?
The Gemara suggests a resolution to the dilemma: Come and hear that which Shmuel said: We write a prosbol only in the court of Sura or in the court of Neharde’a, as they were the primary centers of Torah study, but not in any other court. And if it enters your mind to say that he instituted it also for all generations, then let them write a prosbol in the other courts as well.
זוהר
פָּתַח רִבִּי אֶלְעָזָר וְאָמַר (ישעיה ג) מִי בָכֶם יְרֵא יְיָ וְגוֹמֵר. מָאי שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ הָאי קְרָא אוּקְמוּהָ חַבְרַיָּיא בִצְלוֹתָא וְהָכִי הוּא מָאן דְרָגִיל לְמֵיתֵי לְבֵי כְנִישְׁתָּא לְצַלָּאָה וְיוֹמָא חָדָא לָא אָתֵי קֻדְשָׁא בְרִיךְ הוּא שָׁאִיל עָלֵיהּ וְאָמַר מִי בָכֶם יְרֵא יְיָ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ. מָאי שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ בְּמָאן. אֵי תֵימָא בִנְבִיאָה אוֹ גְבַר אַחֲרָא מָאן יְהַב נְבִיאָה אוֹ גְבַר אַחֲרָא לִצְלוֹתָא. דִבְגִין דְצַלֵּי צְלוֹתֵיהּ שׁוֹמֵעַ בְּקוֹל נְבִיאָה אוֹ דִגְבַר בְּעַלְמָא. אֶלָּא הַהוּא דְצַלֵּי צְלוֹתִין בְּכָל יוֹמָא אִיהוּ שׁוֹמֵעַ בְהַהוּא קוֹל דְקָרֵי לֵיהּ קֻדְשָׁא בְרִיךְ הוּא וּמִשְׁתְּבַח בֵּיהּ וְאָמַר דְאִיהוּ עַבְדּוֹ וַדָּאי שׁוֹמֵעַ בְּקוֹל בְּמָאי קוֹל בְּהַהוּא דְאִקְרֵי עַבְדּוֹ שְׁבָחָא עִלָּאָה אִיהוּ דְנָפַק עָלֵיהּ קוֹל דְּאִיהוּ עַבְדּוֹ. וְתוּ דְקַלָּא אִשְׁתְּמַע בְּכָל אִינוּן רְקִיעִין דְּאִיהוּ עַבְדָּא דְמַלְכָּא קַדִּישָׁא וְדָא אִיהוּ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ. וְכִי בְּגִין דְּלָא אָתָא לְצַלּוּיֵי הָלַךְ חֲשֵׁכִים. אֶלָּא אוּקְמוּהָ. אֲבָל עַד לָא יִתְכַּנְשׁוּן יִשְׂרָאֵל לְבָתֵּי כְנֵסִיּוֹת לְצַלָּאָה סִטְרָא אַחֲרָא קַיְימָא וְסָגִיר כָּל נְהוֹרִין עִלָּאִין דְּלָא יִתְפַּשְּׁטוּן וְיִפְקוּן עַל עַלְמִין. וּתְלַת זִמְנִין בְּיוֹמָא אַזְלֵי סְטָר אַחֲרָא דְכַר וְנוּקְבָא וּמִשַׁטְּטִין בְּעַלְמָא וְהַהוּא עִידָן אַתְקַן לִצְלוֹתָא בְגִין דְּלָא הֲוֵי תַמָּן קִטְרוּגָא כְּלַל. וּכְדֵין אִיהוּ עִידָן לִצְלוֹתָא בְגִין דְּאִינוּן אַזְלֵי לִמְשַׁטְּטָא בְטוּרֵי חַשׁוּךְ וְהַר נִשְׁפֶּה כְדֵין פְּתִיחִין כַּוֵּי נְהוֹרִין עִלָּאִין וְנַפְקֵי וְשַׁרְיָאן עַל בָּתֵּי כְנֵסִיּוֹת בְּרֵישֵׁיהוֹן דְּאִינוּן דְצַלָּאן צְלוֹתִין וּמִתְפַּלְּגָן נְהוֹרִין עַל רֵישַׁיְיהוּ וְקֻדְשָׁא בְרִיּךְ הוּא שָׁאִיל עַל הַהוּא דְלָא אִשְׁתְּכַח תַּמָּן וְאָמַר חֲבָל עַל פְּלָנַיָּא דְהָוָה רָגִיל הָכָא וְהַשְׁתָּא דְהָלַךְ חֲשֵׁכִים וְאִתְעַבָּר מִקָמֵי נְהוֹרִין וְהָלַךְ לְשַׁטְּטָא בְטוּרַיָּא בְעַלְמָא וְנָפַק מֵהַהוּא נֹגַהּ נְהוֹרָא דְנָהִיר וְלֵית בֵּיהּ חוּלָקָא אֵין נֹגַהּ לוֹ כְמָא דְאִתְפְּלִיג וְשַׁרְיָיא עַל אַחֲרָנִין דְּתַמָּן כַּמָה טָבִין אִתְאֲבִידוּ מִנֵּיהּ (אֵין נֹגַהּ לוֹ הַשְׁתָּא דְהָלַךְ חֲשֵׁכִים). וְאִלּוּ הֲוָה תַמָּן יִבְטַח בְשֵׁם יְיָ בִכְלָלָא דְעֶבֶד קַדְמָאָה. וְיִשָּׁעֵן בֵאלֹהָיו בְּרָזָא דְעֶבֶד תִּנְיָינָא. אָמַר רִבִּי שִׁמְעוֹן אֶלְעָזָר בְּרִי וַדָּאי רוּחַ נְבוּאָה שַׁרְיָיא עֲלָךְ:
פָּתַח רַבִּי אֶלְעָזָר, מִי בָּכֶם יְרֵא ה' שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם ה' וְיִשְׁעָן בֶּאֱלֹקָיו. שׁוֹאֵל, מַהוּ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ. מִקְרָא זֶה הֶעֱמִידוּהוּ הַחֲבֵרִים בִּתְפִלָּה. וְכָךְ הוּא. דְּהַיְנוּ מִי שֶׁרָגִיל לָבֹא לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל, וְיוֹם אֶחָד לֹא בָּא, הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹאֵל עָלָיו וְאוֹמֵר, מִי בָּכֶם יְרֵא ה' שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ. אֲבָל, מַהוּ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ, בְּמִי. אִם תֹּאמַר שֶׁעַבְדּוֹ, הַיְנוּ בְּנָבִיא, אוֹ אִישׁ אַחֵר, מִי נָתַן נָבִיא אוֹ אִישׁ אַחֵר לַתְּפִלָּה. וְכִי מִשּׁוּם שֶׁהִתְפַּלֵּל תְּפִלָּתוֹ, הוּא שׁוֹמֵעַ בְּקוֹל נָבִיא אוֹ אִישׁ אַחֵר בָּעוֹלָם. וּמֵשִׁיב, אֶלָּא אוֹתוֹ הַמִּתְפַּלֵּל תְּפִלּוֹת בְּכָל יוֹם הוּא שׁוֹמֵעַ בַּקּוֹל הַהוּא שֶׁקוֹרֵא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִשְׁתַּבֵּחַ בּוֹ וְאוֹמֵר, שֶׁהוּא עַבְדּוֹ וַדַּאי. וְהַיְנוּ שׁוֹמֵעַ בְּקוֹל, בְּאֵיזֶה קוֹל, בַּקּוֹל הַהוּא שֶׁנִּקְרָא עַבְדּוֹ כִּי שֶׁבָח עֶלְיוֹן הוּא, שֶׁיָּצָא עָלָיו קוֹל שֶׁהוּא עַבְדּוֹ. וְעוֹד, שֶׁקּוֹל נִשְׁמָע בְּכָל אֵלּוּ הָרְקִיעִים, שֶׁהוּא עֶבֶד הַמֶּלֶךְ הַקָּדוֹשׁ. וְזֶה הוּא, שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ. שׁוֹאֵל, וְכִי מִשּׁוּם שֶׁלֹּא בָּא לְהִתְפַּלֵּל, הוּא הָלַךְ חֲשֵׁכִים. וּמֵשִׁיב, אֶלָּא הֶעֱמִידוּהוּ. אֲבָל מִטֶּרֶם שֶׁמִּתְאַסְּפִים יִשְׂרָאֵל לְבָתֵּי כְּנֵסִיּוֹת לְהִתְפַּלֵּל, עוֹמֵד סִטְרָא אַחֲרָא וְסוֹגֵר כָּל אוֹרוֹת עֶלְיוֹנִים, שֶׁלֹּא יִתְפַּשְּׁטוּ וְיֵצְאוּ עַל הָעוֹלָם, וְשָׁלֹש פְּעָמִים בַּיּוֹם הוֹלֶכֶת הַסִּטְרָא אַחֲרָא שֶׁהוּא זָכָר וּנְקֵבָה, וּמְשׁוֹטְטִים בָּעוֹלָם. וְהָעֵת הַהִיא נִתְתַּקְּנָה לִתְפִלָּה מִשּׁוּם שֶׁאֵין שָׁם קִטְרוּג כְּלָל. וְאָז הוּא הַזְּמָן לִתְפִלָּה, כִּי מִשּׁוּם שֶׁהֵם, הַסִּטְרָא אַחֲרָא, הוֹלְכִים לְשׁוֹטֵט בְּהָרֵי חֹשֶךְ וְהָר נִשְׁפָּה, פְּתוּחִים אָז הַחֲלוֹנוֹת שֶׁל הָאוֹרוֹת הָעֶלְיוֹנִים וְיוֹצְאִים וְשׁוֹרִים עַל בָּתֵּי כְּנֵסִיּוֹת בְּרֹאשָׁם שֶׁל אֵלּוּ הַמִּתְפַּלְּלִים תְּפִלּוֹת וּמִתְפַּשְּׁטִים הָאוֹרוֹת עַל רָאשֵׁיהֶם. וְהַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹאֵל עַל אוֹתוֹ שֶׁאֵינוֹ נִמְצָא שָׁם, וְאוֹמֵר חֲבָל עַל פְּלוֹנִי, שֶׁהָיָה רָגִיל כָּאן, וְעַתָּה הָלַךְ חֲשֵׁכִים, שֶׁנֶּעֱבָר מִן הָאוֹרוֹת, וְהָלַךְ לְשׁוֹטֵט בֶּהָרִים בָּעוֹלָם, כִּי הוּא נִמְצָא תַּחַת שְׁלִיטָת הַסִּטְרָא אַחֲרָא שֶׁבְּהָרֵי חֹשֶׁךְ, וְיָצָא מֵהַנֹּגַהּ הַהוּא שֶׁהוּא אוֹר הַמֵּאִיר בְּבֵית הַכְּנֶסֶת, וְאֵין לוֹ בּוֹ חֵלֶק. וְזֶ''שׁ אֵין נֹגַהּ לוֹ, כְּמוֹ שֶׁנִּתְפַּשֵּׁט וְשׁוֹרֶה עַל אֲחֵרִים אֲשֶׁר בְּבֵית הַכְּנֶסֶת, כַּמָּה טוֹב נֶאֱבָד מִמֶּנּוּ. וְאִלּוּ הָיָה שָׁם, יִבְטַח בְּשֵׁם ה' דְּהַיְנוּ בִּכְלָל עֶבֶד הָאֶחָד, שֶׁלִּפְנֵי הַתְּפִלָּה, וְיִשָׁעֵן בֵּאלֹקָיו, בְּסוֹד עֶבֶד הַשֵּׁנִי, שֶׁלְֹּאַחַר תְּפִלַּת הָעֲמִידָה. אָמַר רַבִּי שִׁמְעוֹן, אֶלְעָזָר בְּנִי, וַדַּאי רוּחַ נְבוּאָה שׁוֹרֶה עָלֶיךְ.
הלכה פסוקה
א. טָעָה וְלֹא הִזְכִּיר הַבְדָּלָה בְּחוֹנֵן הַדַּעַת מַשְׁלִים תְּפִלָּתוֹ וְאֵינוֹ צָרִיךְ לַחֲזוֹר וְכֵן מִי שֶׁלֹּא הִזְכִּיר עַל הַנִּסִּים בְּחַנֻכָּה וּבְפוּרִים וַעֲנֵנוּ בִּתְפִלַּת תַּעֲנִית אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל אֶחָד יָחִיד וְאֶחָד שְׁלִיחַ צִבּוּר. וְאִם נִזְכַּר קוֹדֶם שֶׁיַּעֲקוֹר אֶת רַגְלָיו אוֹמֵר עֲנֵנוּ כִּי אַתָּה שׁוֹמֵעַ תְּפִלָּה פּוֹדֶה וּמַצִיל בְּכָל עֵת צָרָה וְצוּקָה יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְכוּלֵי:
ב. שָׁכַח וְלֹא הִתְפַּלֵּל מִנְחָה בְּעֶרֶב שַׁבָּת יִתְפַּלֵּל עַרְבִית שְׁתַּיִם שֶׁל שַׁבָּת וְכֵן בְּיוֹם טוֹב. שָׁכַח וְלֹא הִתְפַּלֵּל מִנְחָה בְּשַׁבָּת אוֹ בְּיוֹם טוֹב מִתְפַּלֵּל בְּמוֹצָאֵיהֶן עַרְבִית שְׁתַּיִם שֶׁל חוֹל. מַבְדִּיל בָּרִאשׁוֹנָה וְאֵינוֹ מַבְדִיל בַשְּׁנִיָּיה. וְאִם הִבְדִּיל בִּשְׁתֵּיהֶן. אוֹ לֹא הִבְדִּיל בְּאַחַת מֵהֶן יָצָא אֲבָל אִם לֹא הִבְדִיל בָּרִאשׁוֹנָה וְהִבְדִּיל בַּשְּׁנִיָּיה חוֹזֵר וּמִתְפַּלֵּל תְּפִלָּה שְׁלִישִׁית מִפְּנֵי שֶׁהָרִאשׁוֹנָה לֹא עָלְתָה לוֹ מִפְּנֵי שֶׁהִקְּדִימָה לִתְפִלַּת עַרְבִית. וְכָל הַמִּתְפַּלֵּל שְׁתֵּי תְפִלּוֹת אֲפִלּוּ שַׁחֲרִית וּמוּסַף לֹא יִתְפַּלֵּל זוּ אַחַר זוּ אֶלָּא יִשְׁהֶא בֵּין תְּפִלָּה לִתְּפִלָּה כְּדֵי שֶׁתִּתְחוֹנֵן דַּעְתּוֹ עָלָיו:
If, in the fourth blessing ending, "Who graciously grantest knowledge", one has omitted,*After the close of Sabbath or Festival. by error, the passage referring to the distinction between sacred and profane, he concludes the Amidah and is not bound to repeat it. So too, if one forgot on the Feast of Lights or on the Feast of Lots, to recite the passage beginning, "For the miracles", or, on a fast day, the prayer beginning, "Answer us", he does not recite the Amidah a second time. This rule applies to an individual praying privately and to the Reader of the congregation. If, [on a fast day] one becomes aware of the omission before he steps back at the conclusion of the Amidah, he says, "Answer us, for Thou hearest prayer, delivering and saving us at all times of trouble and distress. May the words of my mouth and the meditation of my heart be acceptable before Thee, etc.".
One who forgot to recite the afternoon service on the eve of the Sabbath should recite the Sabbath Amidah for the Friday evening twice. There is a similar rule in the case of the eve of a festival. One who forgot to recite the afternoon service on a sabbath or festival, recites the Amidah in the evening service after the close of the festival twice—both Amidahs being those recited on a week day. The passage referring to the distinction between sacred and profane is included in the first, not in the second. If it was included in both or omitted from both, he has fulfilled his duty. But if it was omitted from the first recital and included in the second, he has to recite the Amidah a third time, the first recital not being counted, as it took place before the Amidah proper to the evening. When one recites two services, even the morning and additional services, one should not recite the second immediately after the first but pause between, so as to obtain a proper frame of mind.
מוסר
יִשְׂרָאֵל שֶׁשּׁוֹמֵעַ שֶׁאוֹמְרִים עָלָיו שֶׁהוּא נָכְרִי צָרִיךְ לוֹמַר יְהוּדִי אֲנִי. מְנָלָן מִמֹּשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם אָמַר רִבּוֹנוֹ שֶׁל עוֹלָם יִכָּנְסוּ עַצְמוֹתַי בָּאָרֶץ הוֹאִיל וְלֹא זָכִיתִי לִכָּנֵס. כְּמוֹ עַצְמוֹת יוֹסֵף אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא דְּמוֹדֶה בְּאַרְעֵיהּ יִקָּבֵר בְּאַרְעֵיהּ יוֹסֵף עַל שֶׁאָמַר כִּי גָנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים זָכוּ עַצְמוֹתָיו לִיקָבֵר בְּאָרֶץ. אֲבָל אַתָּה שֶׁשָּׁתַקְתָּ כְּשֶׁשָּׁמַעְתָּ שֶׁאוֹמְרִים עָלֶיךָ אִישׁ מִצְרִי הִצִילָנוּ מִיַּד הָרוֹעִים וְלֹא אָמַרְתָּ אִישׁ עִבְרִי אָנֹכִי לָכֵן לֹא יִכָּנְסוּ עַצְמוֹתֶיךָ לָאָרֶץ: הַנּוֹתֵן יַיִן לְמִי שֶׁעֶסְקוֹ בְנָשִׁים הֲרֵי זֶה מְסַיֵּיעַ עוֹבְרֵי עֲבֵירָה כִּי הוּא מַמְשִׁיךְ אֶת הָאָדָם לִידֵי עֲבֵירָה אֲבָל הַנּוֹתֵן יַיִן לְמִי שֶׁמִּצְטָעֵר וְאֵינוֹ יָכוֹל לִלְמוֹד וּלְהִתְפַּלֵּל בְּכַוָּונָה מִפְּנֵי צַעֲרוֹ וּכְשֶׁמַּשְׁקֵהוּ אָז מִתְיַשֶּׁבֶת דַּעְתּוֹ עָלָיו וְשָׂמַח עַל זֶה נֶאֱמַר (שופטים ט) הַמְּשַׂמֵּחַ אֱלֹהִים וַאֲנָשִׁים: