תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
ל (יב) וְשָׁמַ֤ע אִישָׁהּ֙ וְהֶחֱרִ֣שׁ לָ֔הּ לֹ֥א הֵנִ֖יא אֹתָ֑הּ וְקָ֙מוּ֙ כׇּל־נְדָרֶ֔יהָ וְכׇל־אִסָּ֛ר אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם׃
וְיִשְׁמַע בַּעֲלַהּ וְיִשְׁתּוֹק לַהּ לָא אַעְדִּי יָתְהוֹן וִיקוּמוּן כָּל נִדְרָהָא וְכָל אֱסָרֵי דִּי אֲסָרַת עַל נַפְשַׁהּ יְקוּמוּן:
(יג) וְאִם־הָפֵר֩ יָפֵ֨ר אֹתָ֥ם ׀ אִישָׁהּ֮ בְּי֣וֹם שׇׁמְעוֹ֒ כׇּל־מוֹצָ֨א שְׂפָתֶ֧יהָ לִנְדָרֶ֛יהָ וּלְאִסַּ֥ר נַפְשָׁ֖הּ לֹ֣א יָק֑וּם אִישָׁ֣הּ הֲפֵרָ֔ם וַיהֹוָ֖ה יִֽסְלַֽח־לָֽהּ׃
וְאִם בַּטָּלָא יְבַטֵּל יָתְהוֹן בַּעְלַהּ בְּיוֹמָא דִי שְׁמַע כָּל אַפָּקוּת סִפְוָתָהָא לְנִדְרָהָא וּלְאֵסַר נַפְשַׁהּ לָא יְקוּמוּן בַּעֲלַהּ בַּטֵּלִנּוּן וּמִן קֳדָם יְיָ יִשְׁתְּבֵיק לַהּ:
(יד) כׇּל־נֵ֛דֶר וְכׇל־שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ׃
כָּל נְדַר וְכָל קִיּוּמַת אֵסָר לְסַגָּפָא נְפָשׁ בַּעֲלַהּ יְקַיְּמִנּוּן וּבַעֲלַהּ יְבַטְּלִנּוּן:
(טו) וְאִם־הַחֲרֵשׁ֩ יַחֲרִ֨ישׁ לָ֥הּ אִישָׁהּ֮ מִיּ֣וֹם אֶל־יוֹם֒ וְהֵקִים֙ אֶת־כׇּל־נְדָרֶ֔יהָ א֥וֹ אֶת־כׇּל־אֱסָרֶ֖יהָ אֲשֶׁ֣ר עָלֶ֑יהָ הֵקִ֣ים אֹתָ֔ם כִּי־הֶחֱרִ֥שׁ לָ֖הּ בְּי֥וֹם שׇׁמְעֽוֹ׃
וְאִם מִשְׁתַּק יִשְׁתּוֹק לַהּ בַּעֲלַהּ מִיּוֹם לְיוֹם וִיקַיֵּם יָת כָּל נִדְרָהָא אוֹ יָת כָּל אֱסָרָהָא דִּי עֲלַהּ קַיַּם יָתְהוֹן אֲרֵי שָׁתֵק לַהּ בְּיוֹמָא דִשְׁמָע:
(טז) וְאִם־הָפֵ֥ר יָפֵ֛ר אֹתָ֖ם אַחֲרֵ֣י שׇׁמְע֑וֹ וְנָשָׂ֖א אֶת־עֲוֺנָֽהּ׃
וְאִם בַּטָּלָא יְבַטֵּל יָתְהוֹן בָּתַר דִּשְׁמָע וִיקַבַּל יָת חוֹבַהּ:
30 (12) and her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond with which she bound her soul shall stand.
(13) But if her husband made them void on the day he heard them; then whatever proceeded out of her lips concerning her vows, or concerning the bond of the soul, shall not stand: her husband has made them void; and the Lord shall forgive her.
(14) Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.
(15) But if her husband hold his peace at her from day to day; then he confirms all her vows, or all her bonds, which are upon her: he confirms them, because he held his peace at her in the day that he heard them.
(16) But if he should annul them after he has heard them; then he shall bear her iniquity.
נביאים
יג (כה) וַיְהִ֤י לָהֶם֙ הַגְּב֔וּל יַעְזֵר֙ וְכׇל־עָרֵ֣י הַגִּלְעָ֔ד וַחֲצִ֕י אֶ֖רֶץ בְּנֵ֣י עַמּ֑וֹן עַד־עֲרוֹעֵ֕ר אֲשֶׁ֖ר עַל־פְּנֵ֥י רַבָּֽה׃
וַהֲוָה לְהוֹן תְּחוּמָא יַעְזֵר וְכָל קִרְוֵי גִלְעָד וּפַלְגוּת אַרְעָא בְּנֵי עַמוֹן עַד עֲרוֹעֵר דִי עַל אַפֵּי רַבָּה:
(כו) וּמֵחֶשְׁבּ֛וֹן עַד־רָמַ֥ת הַמִּצְפֶּ֖ה וּבְטֹנִ֑ים וּמִֽמַּחֲנַ֖יִם עַד־גְּב֥וּל לִדְבִֽר׃
וּמֵחֶשְׁבּוֹן עַד רָמַת מִצְפַּיָא וּבְטוֹנִים וּמִמַחֲנָיִם עַד תְחוּם לִדְבִיר:
(כז) וּבָעֵ֡מֶק בֵּ֣ית הָרָם֩ וּבֵ֨ית נִמְרָ֜ה וְסֻכּ֣וֹת וְצָפ֗וֹן יֶ֚תֶר מַמְלְכ֗וּת סִיחוֹן֙ מֶ֣לֶךְ חֶשְׁבּ֔וֹן הַיַּרְדֵּ֖ן וּגְבֻ֑ל עַד־קְצֵה֙ יָם־כִּנֶּ֔רֶת עֵ֥בֶר הַיַּרְדֵּ֖ן מִזְרָֽחָה׃
וּבְמֵישְׁרָא בֵּית הָרָם וּבֵית נִמְרָה וְסֻכּוֹת וְצִפוּנָא שְׁאָר מַלְכוּת סִיחוֹן מַלְכָּא דְחֶשְׁבּוֹן יַרְדְנָא וּתְחוּמֵיהּ עַד סְיָפֵי יַם גִינוֹסַר עַבְרָא דְיַרְדְנָא מַדִינְחָא:
(כח) זֹ֛את נַחֲלַ֥ת בְּנֵי־גָ֖ד לְמִשְׁפְּחֹתָ֑ם הֶעָרִ֖ים וְחַצְרֵיהֶֽם׃ {ס}
דָא אַחֲסָנַת בְּנֵי גָד לְזַרְעֲיַתְהוֹן קִרְוַיָא וּפַצְחֵיהֶן:
(כט) וַיִּתֵּ֣ן מֹשֶׁ֔ה לַחֲצִ֖י שֵׁ֣בֶט מְנַשֶּׁ֑ה וַיְהִ֗י לַחֲצִ֛י מַטֵּ֥ה בְנֵי־מְנַשֶּׁ֖ה לְמִשְׁפְּחוֹתָֽם׃
וִיהַב מֹשֶׁה לְפַלְגוּת שִׁבְטַיָא דִמְנַשֶׁה וַהֲוָה לְפַּלְגוּת שִׁבְטַיָא דִבְנֵי מְנַשֶׁה לְזַרְעֲיַתְהוֹן:
13 (25) And their border was Ya῾zer, and all the cities of Gil῾ad, and half the land of the children of ῾Ammon, as far as ῾Aro῾er that is before Rabba;
(26) and from Ḥeshbon to Ramat-hammiżpe, and Betonim; and from Maĥanayim to the border of Devir;
(27) and in the valley of Bet-haram and Bet-nimra, and Sukkot, and Żafon, the rest of the kingdom of Siĥon king of Ḥeshbon, the Yarden and its shore, to the edge of the Sea of Kinneret on the other side of the Yarden eastward.
(28) This is the inheritance of the children of Gad by their families, the cities, and their villages.
(29) And Moshe gave inheritance to the half tribe of Menashshe: and this was the possession of the half tribe of the children of Menashshe by their families.
כתובים
עד (ג) הָרִ֣ימָה פְ֭עָמֶיךָ לְמַשֻּׁא֣וֹת נֶ֑צַח כׇּל־הֵרַ֖ע אוֹיֵ֣ב בַּקֹּֽדֶשׁ׃
אֲרֵים אִסְתַּוְרָךְ לְמִשְׁוַק אוּמַיָא לְעַלְמִין דִבְּכָל חֵילֵיהּ אַבְאֵישׁ בְּעֵל דְבָבָא בְּקוּדְשָׁא:
(ד) שָׁאֲג֣וּ צֹ֭רְרֶיךָ בְּקֶ֣רֶב מוֹעֲדֶ֑ךָ שָׂ֖מוּ אוֹתֹתָ֣ם אֹתֽוֹת׃
אָכְלִין מְעִיקָךְ בִּמְצַע זִמְנָיִךְ שַׁווֹן אַתְוָתְהוֹן אָתַיָא:
(ה) יִ֭וָּדַע כְּמֵבִ֣יא לְמָ֑עְלָה בִּסְבׇךְ־עֵ֝֗ץ קַרְדֻּמּֽוֹת׃
יַצְלֵף בְּקוּרְנְסָא הֵיךְ גְבַר דִמְרִים יְדִי בִּסְבִיךְ קִיסַיָא לְמִקְטַע בְּכוּלְבַיָא:
(ו) (ועת) [וְ֭עַתָּה] פִּתּוּחֶ֣יהָ יָּ֑חַד בְּכַשִּׁ֥יל וְ֝כֵילַפּ֗וֹת יַהֲלֹמֽוּן׃
וּכְדֵין גְלִיפְיָהָא גָרְרִין כַּחֲדָא בְּקוּפִיץ וּבְמַפְסְלַת דְיוּסְטַר מָחֳיָן בְּמַרְזוֹפִין:
(ז) שִׁלְח֣וּ בָ֭אֵשׁ מִקְדָּשֶׁ֑ךָ לָ֝אָ֗רֶץ חִלְּל֥וּ מִֽשְׁכַּן־שְׁמֶֽךָ׃
אַדְלִיקוּ בְּנוּרָא בֵית מַקְדְשָׁא לְאַרְעָא אַפִּיסוּ מַשְׁכַּן דְאִתְקְרֵי בֵיהּ שְׁמָךְ:
74 (3) Lift up Thy feet to the perpetual desolations; the enemy has destroyed everything in the sanctuary.
(4) Thy enemies roar in the midst of thy meeting place; they set up their signs for signs:
(5) they are known as swingers of axes upwards in the thick forest:
(6) and now they break down its carved work altogether with hatchet and with hammers.
(7) They have burned Thy sanctuary with fire, to the ground: they have defiled the dwelling place of Thy name.
משנה
א. הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר לָהּ, הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם אֶלָּא לִפְלוֹנִי, רַבִּי אֱלִיעֶזֶר מַתִּיר, וַחֲכָמִים אוֹסְרִין. כֵּיצַד יַעֲשֶׂה. יִטְּלֶנּוּ הֵימֶנָּה וְיַחֲזֹר וְיִתְּנֶנּוּ לָהּ וְיֹאמַר לָהּ הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם. וְאִם כְּתָבוֹ בְתוֹכוֹ, אַף עַל פִּי שֶׁחָזַר וּמְחָקוֹ, פָּסוּל:
ב. הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם אֶלָּא לְאַבָּא וּלְאָבִיךְ, לְאָחִי וּלְאָחִיךְ, לְעֶבֶד וּלְנָכְרִי, וּלְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין, כָּשֵׁר. הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם, אֶלָּא אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, וּלְכָל מִי שֶׁיֵּשׁ לָהּ עָלָיו קִדּוּשִׁין אֲפִלּוּ בַעֲבֵרָה, פָּסוּל:
ג. גּוּפוֹ שֶׁל גֵּט, הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם. רַבִּי יְהוּדָה אוֹמֵר, וְדֵין דְּיֶהֱוֵי לִיכִי מִנַּאי סֵפֶר תֵּרוּכִין וְאִגֶּרֶת שִׁבּוּקִין וְגֵט פִּטּוּרִין, לִמְהָךְ לְהִתְנְסָבָא לְכָל גְּבַר דְּתִצְבַּיִן. גּוּפוֹ שֶׁל גֵּט שִׁחְרוּר, הֲרֵי אַתְּ בַּת חוֹרִין, הֲרֵי אַתְּ לְעַצְמֵךְ:
ד. שְׁלֹשָׁה גִטִּין פְּסוּלִין, וְאִם נִשֵּׂאת, הַוָּלָד כָּשֵׁר. כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמַן, יֶשׁ בּוֹ זְמַן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, הֲרֵי אֵלּוּ שְׁלֹשָׁה גִטִּין פְּסוּלִין. וְאִם נִשֵּׂאת, הַוָּלָד כָּשֵׁר. רַבִּי אֶלְעָזָר אוֹמֵר, אַף עַל פִּי שֶׁאֵין עָלָיו עֵדִים אֶלָּא שֶׁנְּתָנוֹ לָהּ בִּפְנֵי עֵדִים, כָּשֵׁר וְגוֹבָה מִנְּכָסִים מְשֻׁעְבָּדִים, שֶׁאֵין הָעֵדִים חוֹתְמִין עַל הַגֵּט אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם:
ה. שְׁנַיִם שֶׁשָּׁלְחוּ שְׁנֵי גִטִּין שָׁוִין וְנִתְעָרְבוּ, נוֹתֵן שְׁנֵיהֶם לָזוֹ וּשְׁנֵיהֶם לָזוֹ. לְפִיכָךְ, אָבַד אַחַד מֵהֶן, הֲרֵי הַשֵּׁנִי בָטֵל. חֲמִשָּׁה שֶׁכָּתְבוּ כְלָל בְּתוֹךְ הַגֵּט, אִישׁ פְּלוֹנִי מְגָרֵשׁ פְּלוֹנִית וּפְלוֹנִי פְּלוֹנִית, וְהָעֵדִים מִלְּמַטָּה, כֻּלָּן כְּשֵׁרִין, וְיִנָּתֵן לְכָל אַחַת וְאֶחָת. הָיָה כָתוּב טֹפֶס לְכָל אַחַת וְאַחַת, וְהָעֵדִים מִלְּמַטָּה, אֶת שֶׁהָעֵדִים נִקְרִין עִמּוֹ, כָּשֵׁר:
ו. שְׁנֵי גִטִּין שֶׁכְּתָבָן זֶה בְצַד זֶה וּשְׁנַיִם עֵדִים עִבְרִים בָּאִים מִתַּחַת זֶה לְתַחַת זֶה וּשְׁנַיִם עֵדִים יְוָנִים בָּאִים מִתַּחַת זֶה לְתַחַת זֶה, אֶת שֶׁהָעֵדִים הָרִאשׁוֹנִים נִקְרָאִין עִמּוֹ, כָּשֵׁר. עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי בָּאִין מִתַּחַת זֶה לְתַחַת זֶה, שְׁנֵיהֶן פְּסוּלִין:
ז. שִׁיֵּר מִקְצַת הַגֵּט וּכְתָבוֹ בַדַּף הַשֵּׁנִי, וְהָעֵדִים מִלְּמַטָּה, כָּשֵׁר. חָתְמוּ עֵדִים בְּרֹאשׁ הַדַּף, מִן הַצַּד, אוֹ מֵאַחֲרָיו בְּגֵט פָּשׁוּט, פָּסוּל. הִקִּיף רֹאשׁוֹ שֶׁל זֶה בְצַד רֹאשׁוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, שְׁנֵיהֶם פְּסוּלִין. סוֹפוֹ שֶׁל זֶה בְצַד סוֹפוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, אֶת שֶׁהָעֵדִים נִקְרִין עִמּוֹ, כָּשֵׁר. רֹאשׁוֹ שֶׁל זֶה בְצַד סוֹפוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, אֶת שֶׁהָעֵדִים נִקְרִין בְּסוֹפוֹ, כָּשֵׁר:
ח. גֵּט שֶׁכְּתָבוֹ עִבְרִית וְעֵדָיו יְוָנִית, יְוָנִית וְעֵדָיו עִבְרִית, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, כָּתַב סוֹפֵר וְעֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. בֶּן אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי, וְלֹא כָתַב עֵד, כָּשֵׁר. וְכָךְ הָיוּ נְקִיֵּי הַדַּעַת שֶׁבִּירוּשָׁלַיִם עוֹשִׂין. כָּתַב חֲנִיכָתוֹ וַחֲנִיכָתָהּ, כָּשֵׁר. גֵּט מְעֻשֶּׂה, בְּיִשְׂרָאֵל, כָּשֵׁר. וּבְגוֹיִם, פָּסוּל. וּבְגוֹיִם, חוֹבְטִין אוֹתוֹ וְאוֹמְרִים לוֹ עֲשֵׂה מַה שֶּׁיִּשְׂרָאֵל אוֹמְרִים לְךָ, וְכָשֵׁר:
ט. יָצָא שְׁמָהּ בָּעִיר מְקֻדֶּשֶׁת, הֲרֵי זוֹ מְקֻדֶּשֶׁת. מְגֹרֶשֶׁת, הֲרֵי זוֹ מְגֹרֶשֶׁת. וּבִלְבַד שֶׁלֹּא יְהֵא שָׁם אֲמַתְלָא. אֵיזוֹ הִיא אֲמַתְלָא. גֵּרַשׁ אִישׁ פְּלוֹנִי אֶת אִשְׁתּוֹ עַל תְּנַאי, זָרַק לָהּ קִדּוּשֶׁיהָ, סָפֵק קָרוֹב לָהּ סָפֵק קָרוֹב לוֹ, זוֹ הִיא אֲמַתְלָא:
י. בֵּית שַׁמַּאי אוֹמְרִים, לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ אֶלָּא אִם כֵּן מָצָא בָהּ דְּבַר עֶרְוָה, שֶׁנֶּאֱמַר (דברים כד), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. וּבֵית הִלֵּל אוֹמְרִים, אֲפִלּוּ הִקְדִּיחָה תַבְשִׁילוֹ, שֶׁנֶּאֱמַר (שם), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ מָצָא אַחֶרֶת נָאָה הֵימֶנָּה, שֶׁנֶּאֱמַר (שם), וְהָיָה אִם לֹא תִמְצָא חֵן בְּעֵינָיו:
1. With regard to one who divorces his wife and said to her while handing her the bill of divorce: You are hereby permitted to marry any man except [ella] for so-and-so, Rabbi Eliezer permits her to remarry based on this divorce. And the Rabbis prohibit her from remarrying, as their bond is not entirely severed by this divorce, and she is therefore still considered his wife. What should he do so the divorce may take effect? He should take it from her and hand it to her again, and he should say to her: You are hereby permitted to marry any man. If he wrote his qualification inside the bill of divorce, even if he then erased it, the bill is invalid since it was not written in a valid manner.
2. If a man says to his wife while handing her a bill of divorce: You are hereby permitted to marry any man, except to marry my father or to marry your father, to marry my brother or to marry your brother, to marry a slave or to marry a gentile, or to marry anyone to whom she cannot legally become betrothed, the divorce is valid. Since these men cannot betroth her anyway, his qualification is meaningless. If he says to her: You are hereby permitted to marry any man, except for when doing so violates the following: The prohibition against a widow being married to a High Priest; the prohibition against a divorcée or a yevama who performed ḥalitza [ḥalutza] being married to a common priest; a mamzeret or a Gibeonite woman being married to an Israelite man; an Israelite woman being married to a mamzer or to a Gibeonite man; or marrying anyone to whom she can legally become betrothed, even if this betrothal would be a transgression, such as in the aforementioned cases; in all of these cases the divorce is invalid. His statement renders it a partial divorce, as the woman is still not permitted to marry any man who is eligible to betroth her.
3. The basic, essential, element of a bill of divorce is: You are hereby permitted to marry any man. Rabbi Yehuda says that there is also another essential sentence: And this that you shall have from me is a scroll of divorce, and a letter of leave, and a bill of dismissal to go to marry any man that you wish. And the basic element of a bill of manumission for a maidservant is: You are hereby a free woman, or: You are hereby your own.
4. Three bills of divorce are invalid ab initio, but if the woman marries another man on the basis of one of these bills of divorce the lineage of the offspring from this marriage is unflawed. In other words, she is not considered to be a married woman who engaged in sexual intercourse with another man, which would impair the lineage of their child. These three bills are: A bill of divorce that the husband wrote in his handwriting but has no signatures of witnesses on the document at all, a case where there are signatures of witnesses on the document but there is no date written on it, and a case where there is a date written on it, but it contains only one witness. These are the three invalid bills of divorce with regard to which the Sages said: And if she marries, the lineage of the offspring is unflawed. Rabbi Eliezer says: Even though there are no signatures of witnesses on the document, but he handed it to her in the presence of two witnesses, it is a valid bill of divorce. And on the basis of this bill of divorce the woman can collect the amount written for her in her marriage contract even from liened property, as Rabbi Eliezer maintains that the witnesses sign the bill of divorce only for the betterment of the world. If no witnesses sign a bill of divorce the husband can contest its validity at any time by denying that he wrote it. Nevertheless, the witnesses’ signatures are not an essential part of a bill of divorce.
5. With regard to a case of two men who sent their wives two identical bills of divorce with an agent, as both their names and their wives’ names are identical, and the two bills of divorce were mixed up, the agent should hand both bills of divorce to this wife and both of them to that wife, so that each wife definitely receives her bill of divorce, although it is unclear which one is hers. Therefore, if one of the bills of divorce was lost before it was given to both women, the other is void, because it is unknown which bill of divorce was meant for which woman. With regard to five husbands who wrote a general wording in the bill of divorce, i.e., who wrote one common bill of divorce for their wives with a single formula, writing that so-and-so divorces his wife so-and-so, and so-and-so divorces so-and-so, and the witnesses signed below, in this case all of these bills of divorce that were combined into one bill are valid; and the bill must be handed to each and every wife individually, so they will all be divorced by it. If the scribe was writing a separate formula in the bill of divorce for each and every couple, and the witnesses signed below, the formula with which the witnesses’ signatures are read is valid. In other words, the formula directly underneath which they signed is valid, and the others are not valid.
6. With regard to two bills of divorce that a scribe wrote on the same paper one next to the other, and the signatures of two Hebrew witnesses, i.e., witnesses who signed in Hebrew from right to left, extend from underneath this bill of divorce on the right to underneath that bill of divorce on the left, and the signatures of two Greek witnesses, i.e., who signed in Greek from left to right, extend from underneath that bill of divorce on the left to underneath this bill of divorce on the right, the bill of divorce with which the names of the first two witnesses are read [nikra’in] is valid. The other bill of divorce is invalid, as it is not considered signed by these witnesses. If one witness signed in Hebrew from right to left, and one witness signed beneath him in Greek from left to right, and underneath that signature one witness signed in Hebrew, and beneath him one witness signed in Greek, with the signatures extending from underneath this bill of divorce to underneath that bill of divorce, both bills of divorce are invalid.
7. If a scribe left out part of the bill of divorce and wrote it in the second column, i.e., the bill of divorce is written in two columns on one paper, and the signatures of the witnesses are beneath the second column, it is a valid bill of divorce. If the witnesses signed at the top of the column, on the side, or on the back of an ordinary, non-folded bill of divorce, it is invalid. If the scribe placed the top of this bill of divorce next to the top of that bill of divorce so that both are written in the same column but with the text in opposite directions, and the witnesses signed in the middle, between the bills of divorce, both bills of divorce are invalid. If he placed the end of this bill of divorce next to the end of that bill of divorce, and the witnesses signed in the middle between them, the bill of divorce with which the witnesses’ signatures are read, i.e., the bill that is written in the same direction as the signatures, is valid. If he placed the top of this bill of divorce next to the end of that bill of divorce, and the witnesses signed in the middle, the bill of divorce at the end of which the witnesses are read, i.e., the upper bill of divorce, is valid.
8. With regard to a bill of divorce that was written in Hebrew and its witnesses signed in Greek, or that was written in Greek and its witnesses signed in Hebrew, or in which one witness signed in Hebrew and one witness signed in Greek, or if a bill of divorce has the writing of a scribe, and the scribe identifies his handwriting, and one witness verifies his signature, it is valid as though two witnesses testified to ratify their signatures. As for the wording of the signature, if a witness signed: So-and-so, witness, without mentioning his father’s name, it is valid. Similarly, if he did not write his name and instead wrote: Son of so-and-so, witness, it is valid. If he wrote: So-and-so, son of so-and-so, but did not write the word witness, it is valid. And this is what the scrupulous people of Jerusalem would do, i.e., they would sign without the word witness. As for the names of the husband and wife, if the scribe wrote his surname [ḥanikhato] or nickname and her surname or nickname, it is valid. With regard to a bill of divorce that the husband was compelled by the court to write and give his wife, if he was compelled by a Jewish court it is valid, but if he was compelled by gentiles it is invalid. But with regard to gentiles they may beat him at the request of the Jewish court and say to him: Do what the Jews are telling you, and it is a valid divorce.
9. If a rumor circulated in the city that an unmarried woman is betrothed, she is considered to be betrothed. Similarly, if a rumor circulated that a married woman is divorced, she is divorced, provided there is no valid alternative explanation [amatla] for the rumor. What is considered a valid explanation? For example, it is a case where there is a rumor that so-and-so divorced his wife but that the bill of divorce was given to her conditionally. It is therefore possible that the condition was not fulfilled and she is not actually divorced. Similarly, if there is a rumor that a woman was betrothed but that the man threw her betrothal, i.e., the money or document of betrothal, to her, and it is uncertain whether it was closer to her and uncertain whether it was closer to him, and therefore the status of their betrothal is likewise uncertain, this is considered a valid explanation.
10. Beit Shammai say: A man may not divorce his wife unless he finds out about her having engaged in a matter of forbidden sexual intercourse [devar erva], i.e., she committed adultery or is suspected of doing so, as it is stated: “Because he has found some unseemly matter [ervat davar] in her, and he writes her a scroll of severance” (Deuteronomy 24:1). And Beit Hillel say: He may divorce her even due to a minor issue, e.g., because she burned or over-salted his dish, as it is stated: “Because he has found some unseemly matter in her,” meaning that he found any type of shortcoming in her. Rabbi Akiva says: He may divorce her even if he found another woman who is better looking than her and wishes to marry her, as it is stated in that verse: “And it comes to pass, if she finds no favor in his eyes” (Deuteronomy 24:1).
גמרא
רִבִּי עֲקִיבָא אוֹמֵר אֲפִילוּ מָצָא אַחֶרֶת בְּמָאי קָא מִיפְלְגִי בִּדְרֵישׁ לָקִישׁ. דְּאָמַר רֵישׁ לָקִישׁ כִּי מְשַׁמֵּשׁ בְּאַרְבַּע לְשׁוֹנוֹת: אִי, דִלְמָא, אֶלָּא, דְהָא. בֵּית שַׁמַּאי סַבְרֵי כִּי מָצָא בָּהּ עֶרְוַת דָּבָר דְּהָא מָצָא בָּהּ עֶרְוַת דָבָר. וְרִבִּי עֲקִיבָא סָבַר כִּי מָצָא בָּה עֶרְוַת דָבָר אִי נָמֵי מָצָא בָּה עֶרְוַת דָּבָר אָמַר לֵיהּ רַב פַּפָּא לְרָבָא לֹא מָצָא בָהּ לֹא עֶרְוָה וְלֹא דָבָר מַהוּ. אָמַר לֵיהּ מִדְּגָלֵי רַחֲמָנָא גַּבֵּי אוֹנֵס (דברים כב) לֹא יוּכַל לְשַׁלְּחָהּ כָּל יָמָיו. כָּל יָמָיו בַעֲמוֹד וְהַחֲזֵר קָאִי הָתָם הוּא דְגָלֵי רַחֲמָנָא אֲבָל הָכָא מָאי דְעָבַד עָבַד. אָמַר לֵיה רַב מְשַׁרְשְׁיָא לְרָבָא אִם לִבּוֹ לְגָרְשָׁהּ וְהִיא יוֹשֶׁבֶת תַּחְתָּיו וּמְשַׁמְּשָׁתוֹ מָהוּ. קָרִי עָלֵיהּ (משלי ג) אַל תַּחֲרוֹשׁ עַל רֵעֲךָ רָעָה וְהוּא יוֹשֵׁב לָבֶטַח אִתָּךְ. תַּנְיָא הָיָה רִבִּי מֵאִיר אוֹמֵר כְּשֵׁם שֶׁהַדֵּעוֹת בְּמַאֲכָל כַּךְ דֵּעוֹת בְּנָשִׁים יֵשׁ לָךְ אָדָם שֶׁזְּבוּב נוֹפֵל לְתוֹךְ כּוֹסוֹ וְזוֹרְקוֹ וְאֵינוֹ שׁוֹתֵהוּ זוּ הִיא מִדַּת פַּפּוּס בֶּן יְהוּדָה שֶׁהָיָה נוֹעֵל בִּפְנֵי אִשְׁתּוֹ וְיוֹצֵא וְיֵשׁ לָךְ אָדָם שֶׁזְּבוּב נוֹפֵל לְתוֹךְ כּוֹסוֹ וְזוֹרְקוֹ וְשׁוֹתֵהוּ וְזוּ הִיא מִדַּת כָּל אָדָם שֶׁמְּדַבֶּרֶת עִם אַחֶיהָ וּקְרוֹבֶיהָ וּמַנִּיחָהּ. וְיֵשׁ לָךְ אָדָם שֶׁזְּבוּב נוֹפֵל לְתוֹךְ תַּמְחוּי מוֹצְצוֹ וְאוֹכְלוֹ וְזוּ הִיא מִדַּת אָדָם רָע שֶׁרוֹאֶה אֶת אִשְׁתּוֹ יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ. וְטוֹוָה בַשּׁוּק. וּפְרוּמָה מִשְּׁנֵי צְדָדֶיהָ. וְרוֹחֶצֶת עִם בְּנֵי אָדָם. עִם בְּנֵי אָדָם סַלְקָא דַעְתָּךְ אֶלָּא בְּמָקוֹם שֶׁבְּנֵי אָדָם רוֹחֲצִין זוּ מִצְוָה מִן הַתּוֹרָה לְגָרְשָׁהּ שֶׁנֶּאֱמַר (דברים כד) כִּי מָצָא בָּה עֶרְוַת דָּבָר וְגוֹמֵר. כִּי שָׂנֵא שַׁלַּח רִבִּי יְהוּדָה אוֹמֵר אִם שָׂנֵאתָ שַׁלַּח. רִבִּי יוֹחָנָן אוֹמֵר שָׂנְאוּי הַמְּשַׁלֵחַ וְלֹא פְלִיגֵי הָא בְּזִוּוּג רִאשׁוֹן הָא בְּזִוּוּג שֵׁנִי דְּאָמַר רִבִּי אֶלְעָזָר כָּל הַמְּגָרֵשׁ אִשְׁתּוֹ רִאשׁוֹנָה אֲפִילוּ מִזְבֵּחַ מוֹרִיד עָלָיו דְּמָעוֹת שֶׁנֶּאֱמַר (מלאכי ב) וְזֹאת שֵׁנִית תַּעֲשׂוּ כַּסּוֹת דִּמְעָה אֶת מִזְבֵּחַ ה' בְּכִי וַאֲנָקָה מֵאֵין פְּנוֹת אֶל הַמִּנְחָה וְלָקַחַת רָצוֹן מִיֶּדְכֶם וַאֲמַרְתֶּם עַל מָה עַל כִּי ה' הֵעִיד בֵּינְךָ וּבֵין אֵשֶׁת נְעוּרֶיךָ אֲשֶׁר אַתָּה בָּגַדְתָּ בָּהּ וְהִיא חֲבֶרְתְּךָ וְאֵשֶׁת בְּרִיתֶךָ:
§ It is stated in the mishna that Rabbi Akiva says: He may divorce her even if he found another woman who is better looking than her. With regard to what do they disagree? They disagree with regard to the application of Reish Lakish’s statement, as Reish Lakish said that the term ki actually has at least four distinct meanings: If, perhaps, rather, and because.
Beit Shammai hold that the verse “And it comes to pass, if she finds no favor in his eyes, because [ki] he has found some unseemly matter in her” means that she did not find favor in his eyes due to the fact that he has found some unseemly matter in her. And Rabbi Akiva holds that the phrase “because [ki] he has found some unseemly matter in her” means: Or if he has found some unseemly matter in her.
§ Rav Pappa said to Rava: According to Beit Hillel, if the husband found about her neither forbidden sexual intercourse nor any other matter, but divorced her anyway, what is the halakha? Is the divorce valid?
Rava said to him that the answer can be derived from what the Merciful One reveals in the Torah with regard to a rapist: “He may not send her away all his days” (Deuteronomy 22:29), indicating that even if he divorces the woman whom he raped and was subsequently commanded to marry, all his days he stands commanded to arise and remarry her as his wife. Evidently, specifically there the husband is obligated to remarry his divorcée, as the Merciful One reveals as much. But here, what he did, he did.
Rav Mesharshiyya said to Rava: If he intends to divorce her and she is living with him and serving him, what is the halakha? Rava read the following verse about such a person: “Devise not evil against your neighbor, seeing he dwells securely by you” (Proverbs 3:29).
§ It is taught in a baraita (Tosefta, Sota 5:9) that Rabbi Meir would say: Just as there are different attitudes with regard to food, so too, there are different attitudes with regard to women. With regard to food, you have a person who, when a fly falls into his cup, he throws out the wine with the fly and does not drink it. And this is comparable to the demeanor of Pappos ben Yehuda with regard to his wife, as he would lock the door before his wife and leave so that she would not see any other man.
And you have a person who, when a fly falls into his cup, he throws out the fly and drinks the wine. And this is comparable to the demeanor of any common man, whose wife speaks with her siblings and relatives, and he lets her do so.
And you have a man who, when a fly falls into his serving bowl, he sucks the fly and eats the food. This is the demeanor of a bad man, who sees his wife going out into the street with her head uncovered, and spinning in the marketplace immodestly,
and with her garment open from both sides, and bathing with men, and ignores it.
The Gemara asks: Can it enter your mind that the baraita is referring to a wife who bathes with men? Even a man of the lowest moral character would not allow his wife to act in this manner. Rather, the baraita means that she bathes in a place where men often bathe.
The baraita continues: With regard to this kind of wife, it is a mitzva by Torah law to divorce her, as it is stated: “Because he has found some unseemly matter in her, and he writes her a scroll of severance, and gives it in her hand, and he sends her out of his house…And she goes and becomes another [aḥer] man’s wife” (Deuteronomy 24:1–2). The verse called the second husband aḥer, other, to state that this man is not a peer of the first husband. They are morally distinct, as that first husband evicted a wicked woman from his house and this second man introduced a wicked woman into his house.
If the second man merits, he will send her out, as it is stated in the following verse: “And the latter husband hates her…and he sends her out of his house” (Deuteronomy 24:3). And if not, she will bury him, as it is stated in the same verse: “Or if the latter husband dies.” It is appropriate for him to receive the punishment of death, as that first man evicted a wicked woman from his house and this second husband introduced a wicked woman into his house.
§ The prophet Malachi states in rebuke of those who divorce their wives: “For I hate sending away, says the Lord, the God of Israel” (Malachi 2:16). Rabbi Yehuda says: The verse means that if you hate your wife, send her away. Do not continue living with a woman whom you hate. Rabbi Yoḥanan says: The verse means that one who sends his wife away is hated by God.
And the Gemara explains that they do not disagree. This statement is with regard to a first marriage, i.e., one should tolerate his first wife and not divorce her, and that statement is with regard to a second marriage, in which case the husband should divorce his wife if he hates her.
As Rabbi Elazar says: With regard to anyone who divorces his first wife, even the altar sheds tears over him, as it is stated: “And this further you do: You cover the altar of the Lord with tears, with weeping, and with sighing, insomuch that He does not regard the offering anymore, nor does He receive it with goodwill from your hand. Yet you say: What for? Because the Lord has been witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion, and the wife of your covenant” (Malachi 2:13–14). Clearly one should not divorce the wife of his youth, i.e., his first wife, as one who does so is hated by God for divorcing the woman to whom he was bound in companionship and covenant.
זוהר
פָּתַח וְאָמַר (שיר ד) כְּמִגְדַל דָּוִד צַוָּארֵךְ בָנוּי לְתַלְפִּיּוֹת אֶלֶף הַמָּגֵן תָּלוּי עָלָיו כֹּל שִׁלְטֵי הַגִּבּוֹרִים. כְּמִגְדַל דָּוִד מַאן מִגְדַל דָּוִד דָּא מִגְדַל דָּוִד וַדָּאי דְּבָנָה לֵיהּ דָוִד וְסַלִּיק לֵיהּ גוֹ יְרוּשָׁלַיִם אֶלָּא כְּמִגְדַל דָּוִד דָּא יְרוּשָׁלַםִ דִּלְעֵילָא דִּכְתִיב בֵּיהּ (משלי יח) מִגְדַּל עֹז שֵׁם יְיָ בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָב. מָאן נִשְׂגָב אֶלָּא הַהוּא מִגְדַל נִשְׂגָב בְּגִין דְבֵיהּ יָרוּץ צַדִּיק. צַוָּארֵךְ דָא בֵּית מַקְדְּשָׁא דִלְּתַתָּא דְאִיהוּ קָאִים בְּתִקּוּנָא דְשַׁפִּירוּ כְּקִדְלָא לְגוּפָא. מָה צַוָּאר אִיהוּ שַׁפִּירוּ דְכָל גּוּפָא הָכִי נָמֵי בֵּי מַקְדְשָׁא אִיהוּ שַׁפִּירוּ דְכָל עַלְמָא. בָּנוּי לְתַלְפִּיּוֹת תֵּל דְכָל בְּנֵי עַלְמָא הַוּוּ מִסְתַּכְּלָן בֵּיהּ וְהָכִי אוּקְמוּהָ תַּלְפִּיּוֹת תֵּל דְכָל פִּיּוֹת דְעָלְמָא מְשַׁבְּחָן וּמְצַלְּאָן לְגַבֵּיהּ. אֶלֶף הַמָּגֵן תָּלוּי עָלָיו אִלֵּין אֶלֶף תִּקּוּנִין דְמִתְקְנָן בֵּיהּ כִּדְקָא יָאוּת. כֹּל שִׁלְטֵי הַגִּבּוֹרִים דְכֻלְּהוּ קָא אַתְיָין מִסִטְרָא דְדִינָא קַשְׁיָא מַה צַוָּאר כָּל תִּקּוּנִין דְאִתְּתָא בֵּיהּ תַלְיָין כַּךְ בְּמַקְדְּשָׁא כָּל תִּקּוּנִין דְעַלְמָא בֵּיהּ תַּלְיָין וְשַׁרְיָין. וְהָא אוּקְמוּהוּ דִכְתִיב (איכה ה) עַל צַוָּארֵנוּ נִרְדָפְנוּ עַל בֵּי מַקְדְשָׁא דְאִיהוּ צַוָּאר וְשַׁפִּירוּ דְכָל עָלְמָא נִרְדָפְנוּ יָגַעְנוּ לְמִבְנֵי לֵיהּ תְּרֵין זִמְנִין וְלֹא הוּנַח לָנוּ דְהָא לָא שַׁבְקוּהוּ לָן וְאִתְחַרֵב וְלָא אִתָבְּנֵי לְבָתַר. מַה צַוָּאר כֵּיוָן דְאִשְׁתֵּצֵי כָּל גּוּפָא אִשְׁתֵּצֵי עִמֵּיהּ הָכִי נָמֵי בֵּי מַקְדְשָׁא כֵּיוָן דְאִיהוּ אִשְׁתֵּצִי וְאִתְחַשַּׁךְ. כָּל עַלְמָא הָכִי נָמֵי אִתְחַשַּׁךְ וְלָא נָהִיר שִׁמְשָׁא וְלָא שְׁמַיָּא וְאַרְעָא וְכֹכְבַיָּא. בְּגִין כַּךְ בָּכָה יוֹסֵף עַל דָּא וּלְבָתַר דְּבָכָה עַל דָּא בָּכָה עַל שְׁבָטִין דְאִתְגְלוּ. כַּד אִתְחַרִיב בֵּי מַקְדְשָׁא כֻּלְּהוּ שְׁבָטִין אִתְגְלוּ מִיַּד וְאִתְבַּדְרוּ בֵּינֵי עַמְמַיָּא. הֲדָא הוּא דִכְתִיב (בראשית מה) וַיְנַשֵׁק לְכָל אֶחָיו וַיֵּבְךְ עֲלֵיהֶם וַדָּאי. עַל כֻּלָּם בָּכָה עַל בֵּי מַקְדְשָׁא דְאִתְחֲרִיב תְּרִין זִמְנִין. וְעַל אֶחָיו עֲשֶׂרֶת הַשְּׁבָטִים דְאִתְגְלוּ בְּגָלוּתָא וְאִתְבַּדְרוּן בֵּינֵי עַמְּמַיָּא. וְאַחֲרֵי כֵן דִבְּרוּ אֶחָיו אִתּוֹ וְלֹא כְתִיב וַיִּבְכּוּ דְהָא אִיהוּ בָּכָה דְנִצְנְצָה בֵּיהּ רוּחָא קַדִּישָׁא וְאִינוּן לָא בָּכוּ דְלָא שָׁרָא עֲלַיְיהוּ רוּחָא קַדִּישָׁא:
פָּתַח וְאָמַר כְּמִגְדַּל דָּוִד צַוָּארֵךְ וְגוֹ': שׁוֹאֵל, מִגְדַּל דָּוִד, מָה הוּא מִגְדַּל דָּוִד. מִגְדַּל דָּוִד זֶה הַנִּמְצָא בִּירוּשָׁלַיִם, וַדַּאי שֶׁבָּנָה אוֹתוֹ דָּוִד וְהֶעֱלָה אוֹתוֹ, כְּלוֹמָר, שֶׁהוּא עוֹמֵד, בְּתוֹךְ יְרוּשָׁלַיִם. אֶלָּא, כְּמִגְדַּל דָּוִד שֶׁאוֹמֵר הַכָּתוּב, אֵינוֹ מִגְדַּל דָּוִד הַזֶּה, אֶלָּא זֶה הוּא יְרוּשָׁלַיִם שֶׁל מַעְלָה, דְּהַיְנוּ הַנּוּקְבָא, שֶׁכָּתוּב בּוֹ, מִגְדַּל עוֹז שֵׁם ה' בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָּב. שׁוֹאֵל, מִי הוּא נִשְׂגָּב, אִם סוֹבֵב עַל הַצַדִּיק אוֹ עַל הַמִּגְדָּל. וּמֵשִׁיב, אֶלָּא הַמִּגְדָּל נִשְׂגָּב, מִשּׁוּם שֶׁבּוֹ יָרוּץ צַדִּיק, שֶׁהוּא יְסוֹד. צַוָּארֵךְ, הַיְנוּ בֵּית הַמִּקְדָּשׁ שֶׁל מַטָּה, הַדּוֹמֶה לְמִגְדָּל דָּוִד שֶׁהוּא הַנּוּקְבָא, וְנִקְרָא כָּךְ מִשּׁוּם שֶׁהוּא נִמְצָא בְּתִקּוּן הַיוֹפִי, כְּמוֹ הַצַוָּאר שֶׁהוּא הַיּוֹפִי שֶׁל הַגּוּף. מַה צַוָּאר הוּא הַיּוֹפִי שֶׁל כָּל הַגּוּף, כֵּן בֵּית הַמִּקְדָּשׁ הוּא הַיּוֹפִי שֶׁל כָּל הָעוֹלָם. בָּנוּי לְתַלְפִּיּוֹת: פֵּרוּשׁוֹ, תֵּל שֶׁכָּל בְּנֵי הָעוֹלָם מִסְתַּכְּלִים בּוֹ, לְשַׁבֵּחַ וּלְהִתְפַּלֵּל. וְכָךְ בֵּאֲרוּהוּ, תַּלְפִּיּוֹת, הוּא אוֹתִיּוֹת תֵּל פִּיּוֹת, תֵּל שֶׁכָּל פִּיּוֹת הָעוֹלָם מְשַׁבְּחִים וּמִתְפַּלְּלִּים אֵלָיו. אֶלֶף הַמָּגֵן תָּלוּי עָלָיו: אֵלּוּ הֵם אֶלֶף תִּקּוּנִים הַמְּתוּקָנִים בּוֹ כָּרָאוּי, דְּהַיְנוּ הֶאָרַת הַחָכְמָה הַמְּרוּמֶזֶת בַּמִּסְפָּר אֶלֶף. כֹּל שִׁלְטֵי הַגִּבּוֹרִים, שֶׁכֻלָּם בָּאִים מִצַד הַדִּין הַקָּשֶׁה, עַל כֵּן נִקְרָאִים גִּבּוֹרִים. פֵּרוּשׁ, הֶאָרַת חָכְמָה זוֹ, נִמְשֶׁכֶת מִבִּינָה שֶׁחָזְרָה לִהְיוֹת חָכְמָה, וּמִקָּו שְׂמֹאל שֶׁלָּהּ, שֶׁנִּקְרָא יִצְחָק, שֶׁהוּא דִּינָא קַשְׁיָא, כְּמוֹ שֶׁכָּתוּב לְעֵיל. מַה צַוָּאר, כָּל תִּקּוּנֵי הָאִשָּׁה תְּלוּיִם בּוֹ, כָּךְ בֵּית הַמִּקְדָּשׁ כָּל תִּקּוּנֵי הָעוֹלָם תְּלוּיִם וְשׁוֹרִים בּוֹ. וּבֵאֲרוּהָ, שֶׁכָּתוּב, עַל צַוָּארֵינוּ נִרְדָפְנוּ, פֵּרוּשׁוֹ, עַל בֵּית הַמִּקְדָּשׁ, שֶׁהוּא צַוָּאר, וְהַיּוֹפִי שֶׁל כָּל הָעוֹלָם, נִרְדָפְנוּ. יָגַעְנוּ וְלֹא הוּנָח לָנוּ, פֵּרוּשׁוֹ יָגַעְנוּ לִבְנוֹת אוֹתוֹ שְׁתֵּי פְּעָמִים, דְּהַיְנוּ בֵּית מִקְדָּשׁ רִאשׁוֹן וְהַשֵּׁנִי, וְלֹא הוּנָח לָנוּ, כִּי לֹא הִנִּיחוּהוּ לָנוּ, וְנֶחְרְבוּ, וְלֹא נִבְנוּ אַחַר כָּךְ. מַה צַוָּאר, כֵּיוָן שֶׁנִּשְׁחָת, נִשְׁחָת עִמּוֹ כָּל הַגּוּף, כָּךְ בֵּית הַמִּקְדָּשׁ, כֵּיוָן שֶׁהוּא נִשְׁחָת וְנֶחֱשָׁךְ, נֶחֱשָׁךְ גַּם כֵּן כָּל הָעוֹלָם, וְהַשֶּׁמֶשׁ אֵינוֹ מֵאִיר, וְלֹא הַשָּׁמַיִם וְהָאָרֶץ וְהַכּוֹכָבִים. מִשּׁוּם כָּךְ בָּכָה יוֹסֵף עַל זֶה, דְּהַיְנוּ עַל שְׁתֵּי מִקְדָּשִׁים שֶׁנֶּהֶרְסוּ, וְאַחַר שֶׁבָּכָה עַל זֶה, בָּכָה עַל הַשְּׁבָטִים שֶׁגָּלוּ. כִּי כְּשֶׁנֶּחֱרָב בֵּית הַמִּקְדָּשׁ, גָּלוּ מִיָּד כָּל הַשְּׁבָטִים, וְנִתְפַּזְּרוּ בֵּין הָעַמִּים. וְזֶהוּ שֶׁכָּתוּב וַיְּנַשֵּׁק לְכָל אֶחָיו וַיֵּבְךִָּ עֲלֵיהֶם, עֲלֵיהֶם וַדַּאי, דְּהַיְנוּ עַל שֶׁגָּלוּ. עַל כֻּלָּם בָּכָה, עַל בֵּית הַמִּקְדָּשׁ שֶׁנֶּחֱרָב שְׁתֵּי פְּעָמִים, וְעַל אֶחָיו, שֶׁהֵם עֲשֶׂרֶת הַשְּׁבָטִים שֶׁיָּצְאוּ לַגָּלוּת, וְנִתְפַּזְּרוּ בֵּין הָעַמִּים. וְאַחֲרֵי כֵּן דִּבְרֵי אֶחָיו אִתּוֹ וְלֹא כָּתוּב בָּהֶם וַיִּבְכּוּ, כִּי הוּא בָּכָה מִשּׁוּם שֶׁהוֹפִיעָה עָלָיו רוּחַ הַקֹּדֶשׁ, וְרָאָה אֶת כָּל זֶה, וְהֵם לֹא בָּכוּ, כִּי לֹא שָׁרְתָה עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ, וְלֹא רָאוּ אֶת זֶה:
הלכה פסוקה
א. מֹשֶׁה רַבֵּינוּ תִּיקֵן לָהֶם לְיִשְׂרָאֵל שֶׁיִּהְיוּ קוֹרִין בַּתּוֹרָה בָּרַבִּים בְּשַׁבָּת וּבַשֵּׁנִי וּבַחֲמִישִּׁי בְּשַׁחֲרִית כְּדֵי שֶׁלֹּא יִשְׁהוּ ג' יָמִים בְּלֹא שְׁמִיעַת תּוֹרָה. וְעֶזְרָא תִּיקֵן שֶׁיְּהוּ קוֹרִין כֵּן בְּמִנְחָה בְּכָל שַׁבָּת מִשּׁוּם יוֹשְׁבֵי קְרָנוֹת. וְגַם הוּא תִּיקֵן שֶׁיְּהוּ קוֹרִין בַּשֵּׁנִי וּבַחֲמִישִׁי שְׁלשָה בְנֵי אָדָם וְלֹא יִקְרְאוּ פַּחוֹת מֵעֲשָׂרָה פְּסוּקִים:
ב. וְאֵלּוּ הֵן הַיָּמִים שֶׁקּוֹרִין בָּהֵן בַּתּוֹרָה בְּצִבּוּר. בְּשַׁבָּתוֹת וּבְמוֹעֲדִים וּבְרָאשֵׁי חֳדָשִׁים וּבְתַעֲנִיּוֹת וּבְחֲנּוּכָּה וּבְפוּרִים וּבַשֵּׁנִי וּבַחֲמִישִׁי שֶׁבְּכָל שָׁבוּעַ וְשָׁבוּעַ וְאֵין מַפְטִירִין בַּנְבִיאִים אֶלָּא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וּתִשְׁעָה בְּאָב בִּלְבָד:
Moses, our teacher, established the rule for Israel that they should read the Law publicly on Sabbaths and also on the second and fifth days of the week, during the morning service, so that three days shall not elapse without hearing the Law. Ezra established the rule that the Torah should be read at the afternoon service, every Sabbath for the benefit of those who would otherwise spend the day vacuously. He also ordained that on the second and fifth days of the week, three persons should be called to the reading of the Law and that they should read not less than (three verses each) [ten verses].
The following are the days on which the Law is publicly read: Sabbaths, Festivals, the first day of each month, Fast-days, the Feast of Dedication, the Feast of Lots, the second and fifth day of the week. Lessons from the Prophets are only read on Sabbaths, Festivals and the ninth day of Ab.*According to the German and Polish ritual, on the other Scriptural fast-days, at the afternoon service.
מוסר
הָבִיאוּ אֶת כָּל הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וּבְחָנוּנִי נָא בָּזֹאת (מלאכי ג) גָּדוֹל הַפְרָשַׁת מַעֲשֵׂר שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּחָנוּנִי מִכָּל דְּבָרִים אֲחֵרִים שֶׁאָסוּר לְנַסּוֹתוֹ שֶׁנֶּאֱמַר (דברים) לֹא תְנַסּוּ אֶת ה' אֱלֹהֵיכֶם. אוֹתוֹ הַמַּעֲשֵׂר הוּא מַעֲשֵׂר עָנִי לָתֵת מַעֲשֵׂר לָעֲנִיִּים מִכָּל אֲשֶׁר יַרְוִיחַ אָדָם הֵן בְּרִבִּית הֵן לְהַשְׂכִּיר אֶת עַצְמוֹ הֵן מִכָּל דְּבָרִים אֲשֶׁר בָּא לְיַד אָדָם בְּרֶיוַח אִם מָצָא מְצִיאָה אוֹ הֵבִיאוּ לוֹ מְצִיאָה צָרִיךְ לְעַשֵּׁר וּלְהַפְרִישׁ כַּאֲשֶׁר נִכְתַּב בַּפָּסוּק כִּי עֲדָיִין הָיוּ יִשְׂרָאֵל לְבֵין הָאוּמוֹת הָעוֹלָם וּמַלְוִין בְּרִבִּית. וְאוֹי לָהֶם הַמְּעַכְּבִים מַעְשְׂרוֹתֵיהֶם כִּי לְסוֹף לֹא יִשָּׁאֵר לָהֶם בְּיָדָם כִּי אִם הַמַּעֲשֵׂר וְהַיְינוּ דִכְתִיב (במדבר ה) וְאִישׁ אֶת קָדָשָׁיו לוֹ יִהְיוּ: