תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
ל (ח) וְשָׁמַ֥ע אִישָׁ֛הּ בְּי֥וֹם שׇׁמְע֖וֹ וְהֶחֱרִ֣ישׁ לָ֑הּ וְקָ֣מוּ נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛הָ אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֻֽמוּ׃
וְיִשְׁמַע בַּעֲלַהּ בְּיוֹמָא דִשְׁמַע וְיִשְׁתּוֹק לַהּ וִיקוּמוּן נִדְרָהָא וֶאֱסָרָהָא דִּי אֲסָרַת עַל נַפְשַׁהּ יְקוּמוּן:
(ט) וְ֠אִ֠ם בְּי֨וֹם שְׁמֹ֣עַ אִישָׁהּ֮ יָנִ֣יא אוֹתָהּ֒ וְהֵפֵ֗ר אֶת־נִדְרָהּ֙ אֲשֶׁ֣ר עָלֶ֔יהָ וְאֵת֙ מִבְטָ֣א שְׂפָתֶ֔יהָ אֲשֶׁ֥ר אָסְרָ֖ה עַל־נַפְשָׁ֑הּ וַיהֹוָ֖ה יִֽסְלַֽח־לָֽהּ׃
וְאִם בְּיוֹמָא דִשְׁמַע בַּעֲלַהּ אַעְדִּי יָתַהּ וּבַטַּל יָת נִדְרָהָא דִּי עֲלַהּ וְיָת פֵּרוּשׁ סִפְוָתָהָא דִּי אֲסָרַת עַל נַפְשַׁהּ וּמִן קֳדָם יְיָ יִשְׁתְּבֵיק לַהּ:
(י) וְנֵ֥דֶר אַלְמָנָ֖ה וּגְרוּשָׁ֑ה כֹּ֛ל אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ יָק֥וּם עָלֶֽיהָ׃
וּנְדַר אַרְמְלָא וּמְתַרְכָא כֹּל דִּי אֲסָרַת עַל נַפְשַׁהּ יְקוּם עֲלַהּ:
(יא) וְאִם־בֵּ֥ית אִישָׁ֖הּ נָדָ֑רָה אֽוֹ־אָסְרָ֥ה אִסָּ֛ר עַל־נַפְשָׁ֖הּ בִּשְׁבֻעָֽה׃
וְאִם בֵּית בַּעֲלַהּ נְדָרַת אוֹ אֲסָרַת אֵסַר עַל נַפְשַׁהּ בְּקִיּוּם:
30 (8) and her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds with which she bound herself shall stand.
(9) But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, with which she bound her soul, of no effect: and the Lord shall forgive her.
(10) But every vow of a widow, and of her that is divorced, with which they have bound their souls, shall stand against her.
(11) And if she vowed in her husband’s house, or bound herself by a bond with an oath;
נביאים
יג (כא) וְכֹל֙ עָרֵ֣י הַמִּישֹׁ֔ר וְכׇֽל־מַמְלְכ֗וּת סִיחוֹן֙ מֶ֣לֶךְ הָאֱמֹרִ֔י אֲשֶׁ֥ר מָלַ֖ךְ בְּחֶשְׁבּ֑וֹן אֲשֶׁר֩ הִכָּ֨ה מֹשֶׁ֜ה אֹת֣וֹ ׀ וְאֶת־נְשִׂיאֵ֣י מִדְיָ֗ן אֶת־אֱוִ֤י וְאֶת־רֶ֙קֶם֙ וְאֶת־צ֤וּר וְאֶת־חוּר֙ וְאֶת־רֶ֔בַע נְסִיכֵ֣י סִיח֔וֹן יֹשְׁבֵ֖י הָאָֽרֶץ׃
וְכָל קִרְוֵי מֵישְׁרָא וְכָל מַלְכְּוַת סִיחוֹן מַלְכָּא דֶאֱמוֹרָאָה דִמְלַךְ בְּחֶשְׁבּוֹן דִמְחָא מֹשֶׁה יָתֵיהּ וְיַת רַבְרְבֵי מִדְיָן יַת אֱוִי וְיַת רֶקֶם וְיַת צוּר וְיַת חוּר וְיַת רֶבַע רַבְרְבֵי סִיחוֹן יַתְבֵי אַרְעָא:
(כב) וְאֶת־בִּלְעָ֥ם בֶּן־בְּע֖וֹר הַקּוֹסֵ֑ם הָרְג֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל בַּחֶ֖רֶב אֶל־חַלְלֵיהֶֽם׃
וְיַת בִּלְעָם בַּר בְּעוֹר קִסְמָא קְטָלוּ בְּנֵי יִשְׂרָאֵל בְּחַרְבָּא עַל קְטִילֵיהוֹן:
(כג) וַיְהִ֗י גְּבוּל֙ בְּנֵ֣י רְאוּבֵ֔ן הַיַּרְדֵּ֖ן וּגְב֑וּל זֹ֣את נַחֲלַ֤ת בְּנֵֽי־רְאוּבֵן֙ לְמִשְׁפְּחוֹתָ֔ם הֶעָרִ֖ים וְחַצְרֵיהֶֽן׃ {פ}
וַהֲוָה תְּחוּם בְּנֵי רְאוּבֵן יַרְדְנָא וּתְחוּמֵיהּ דָא אַחֲסָנַת בְּנֵי רְאוּבֵן לְזַרְעֲיַתְהוֹן קִרְוַיָא וּפַצְחֵיהֶן:
(כד) וַיִּתֵּ֤ן מֹשֶׁה֙ לְמַטֵּה־גָ֔ד לִבְנֵי־גָ֖ד לְמִשְׁפְּחֹתָֽם׃
וִיהַב מֹשֶׁה לְשִׁבְטָא דְגָד לִבְנֵי גָד לְזַרְעֲיַתְהוֹן:
13 (21) and all the cities of the tableland, and all the kingdom of Siĥon king of the Emori, who reigned in Ḥeshbon, whom Moshe smote with the princes of Midyan, Evi, and Reqem, and Żur, and Ḥur, and Reva, princes of Siĥon, dwelling in the country.
(22) Bil῾am also, of the son of Be῾or, the soothsayer, did the children of Yisra᾽el slay with the sword among them that were slain by them.
(23) And the border of the children of Re᾽uven was the Yarden, and its shore. This was the inheritance of the children of Re᾽uven by their families, the cities and their villages.
(24) And Moshe gave to the tribe of Gad, to the children of Gad by their families.
כתובים
מד (ח) כִּ֣י ה֭וֹשַׁעְתָּנוּ מִצָּרֵ֑ינוּ וּמְשַׂנְאֵ֥ינוּ הֱבִישֽׁוֹתָ׃
אֲרוּם פְּרַקְתְּנָא מִמָעִיקָנָא וּמְשַׂנְאָנָא אַיְתֵיתָא עֲלַוֵיהוֹן בַּהֲתָא:
(ט) בֵּ֭אלֹהִים הִלַּ֣לְנוּ כׇל־הַיּ֑וֹם וְשִׁמְךָ֓ ׀ לְעוֹלָ֖ם נוֹדֶ֣ה סֶֽלָה׃
בְּמֵימְרָא דַייָ אֲנָן מְשַׁבְּחִין כָּל יוֹמָא וּשְׁמָךְ נוֹדֵי לְעַלְמֵי עָלְמִין:
(י) אַף־זָ֭נַחְתָּ וַתַּכְלִימֵ֑נוּ וְלֹא־תֵ֝צֵ֗א בְּצִבְאוֹתֵֽינוּ׃
לְחוֹד אַשְׁלֵיתָא וְאַכְסַפְתָּנָא וְלָא תַשְׁרֵי שְׁכִנְתָךְ בְּחֵלְוָנָא:
(יא) תְּשִׁיבֵ֣נוּ אָ֭חוֹר מִנִּי־צָ֑ר וּ֝מְשַׂנְאֵ֗ינוּ שָׁ֣סוּ לָֽמוֹ׃
אַחְזַרְתָּנָא קְדַל קֳדָם מְעִיקָא וּמְשַׂנְאָנָא כְבֵשׁוּ לָנָא:
44 (8) But Thou hast saved us from our enemies, and hast put to shame those who hated us.
(9) In God we have gloried all the day long, and we praise Thy name for ever. (Sela.)
(10) Yet, Thou hast cast off, and put us to shame; and Thou goest not forth with our armies.
(11) Thou makest us to turn back from the enemy: and they who hate us take plunder for themselves.
משנה
א. הָאִשָּׁה בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, שָׁחַט עָלֶיהָ בַּעְלָהּ וְשָׁחַט עָלֶיהָ אָבִיהָ, תֹּאכַל מִשֶּׁל בַּעְלָהּ. הָלְכָה רֶגֶל רִאשׁוֹן לַעֲשׂוֹת בְּבֵית אָבִיהָ, שָׁחַט עָלֶיהָ אָבִיהָ וְשָׁחַט עָלֶיהָ בַּעְלָהּ, תֹּאכַל בִּמְקוֹם שֶׁהִיא רוֹצָה. יָתוֹם שֶׁשָּׁחֲטוּ עָלָיו אַפֹּטְרוֹפְּסִין, יֹאכַל בִּמְקוֹם שֶׁהוּא רוֹצֶה. עֶבֶד שֶׁל שְׁנֵי שֻׁתָּפִין, לֹא יֹאכַל מִשֶּׁל שְׁנֵיהֶן. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, לֹא יֹאכַל מִשֶּׁל רַבּוֹ:
ב. הָאוֹמֵר לְעַבְדּוֹ, צֵא וּשְׁחֹט עָלַי אֶת הַפֶּסַח, שָׁחַט גְּדִי, יֹאכַל. שָׁחַט טָלֶה, יֹאכַל. שָׁחַט גְּדִי וְטָלֶה, יֹאכַל מִן הָרִאשׁוֹן. שָׁכַח מָה אָמַר לוֹ רַבּוֹ, כֵּיצַד יַעֲשֶׂה, יִשְׁחַט טָלֶה וּגְדִי וְיֹאמַר, אִם גְּדִי אָמַר לִי רַבִּי, גְּדִי שֶׁלּוֹ וְטָלֶה שֶׁלִּי. וְאִם טָלֶה אָמַר לִי רַבִּי, הַטָּלֶה שֶׁלּוֹ וּגְדִי שֶׁלִּי. שָׁכַח רַבּוֹ מָה אָמַר לוֹ, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, וּפְטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי:
ג. הָאוֹמֵר לְבָנָיו, הֲרֵינִי שׁוֹחֵט אֶת הַפֶּסַח עַל מִי שֶׁיַּעֲלֶה מִכֶּם רִאשׁוֹן לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִכְנִיס הָרִאשׁוֹן רֹאשׁוֹ וְרֻבּוֹ, זָכָה בְחֶלְקוֹ וּמְזַכֶּה אֶת אֶחָיו עִמּוֹ. לְעוֹלָם נִמְנִין עָלָיו עַד שֶׁיְּהֵא בוֹ כַזַּיִת לְכָל אֶחָד וְאֶחָד. נִמְנִין וּמוֹשְׁכִין אֶת יְדֵיהֶן מִמֶּנּוּ עַד שֶׁיִּשָּׁחֵט. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיִּזְרֹק עָלָיו אֶת הַדָּם:
ד. הַמַּמְנֶה עִמּוֹ אֲחֵרִים בְּחֶלְקוֹ, רַשָּׁאִין בְּנֵי חֲבוּרָה לִתֵּן לוֹ אֶת שֶׁלּוֹ, וְהוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן:
ה. זָב שֶׁרָאָה שְׁתֵּי רְאִיּוֹת, שׁוֹחֲטִין עָלָיו בַּשְּׁבִיעִי. רָאָה שָׁלֹשׁ, שׁוֹחֲטִין עָלָיו בַּשְּׁמִינִי שֶׁלּוֹ. שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם, שׁוֹחֲטִין עָלֶיהָ בַשֵּׁנִי שֶׁלָּהּ. רָאֲתָה שְׁנֵי יָמִים, שׁוֹחֲטִין עָלֶיהָ בַשְּׁלִישִׁי. וְהַזָּבָה, שׁוֹחֲטִין עָלֶיהָ בַשְּׁמִינִי:
ו. הָאוֹנֵן, וְהַמְפַקֵּחַ אֶת הַגַּל, וְכֵן מִי שֶׁהִבְטִיחוּהוּ לְהוֹצִיאוֹ מִבֵּית הָאֲסוּרִים, וְהַחוֹלֶה וְהַזָּקֵן שֶׁהֵן יְכוֹלִין לֶאֱכֹל כַּזַּיִת, שׁוֹחֲטִין עֲלֵיהֶן. עַל כֻּלָּן אֵין שׁוֹחֲטִין עֲלֵיהֶן בִּפְנֵי עַצְמָן, שֶׁמָּא יָבִיאוּ אֶת הַפֶּסַח לִידֵי פְסוּל. לְפִיכָךְ אִם אֵרַע בָּהֶן פְּסוּל, פְּטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי, חוּץ מִן הַמְפַקֵּחַ בַּגַּל, שֶׁהוּא טָמֵא מִתְּחִלָּתוֹ:
ז. אֵין שׁוֹחֲטִין אֶת הַפֶּסַח עַל הַיָּחִיד, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי יוֹסֵי מַתִּיר. אֲפִלּוּ חֲבוּרָה שֶׁל מֵאָה שֶׁאֵין יְכוֹלִין לֶאֱכֹל כַּזַּיִת, אֵין שׁוֹחֲטִין עֲלֵיהֶן. וְאֵין עוֹשִׂין חֲבוּרַת נָשִׁים וַעֲבָדִים וּקְטַנִּים:
ח. אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַקָּדָשִׁים. הַשּׁוֹמֵעַ עַל מֵתוֹ, וְהַמְלַקֵּט לוֹ עֲצָמוֹת, טוֹבֵל וְאוֹכֵל בַּקָּדָשִׁים. גֵּר שֶׁנִּתְגַּיֵּר בְּעֶרֶב פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקָּבֶר:
1. A woman, when she is living in her husband’s house, if her husband slaughtered the Paschal lamb on her behalf and her father also slaughtered the Paschal lamb on her behalf, she should eat from her husband’s lamb because it is assumed that the wife intended to be included in her husband’s group. However, if, as was often customary, she went on the first Festival following her marriage to observe the Festival in her father’s house, then, if both her husband slaughtered the Paschal lamb on her behalf and her father also slaughtered the Paschal lamb on her behalf, she may eat in whichever place she wishes, since it is not obvious with whose group she intended to be included. In the case of an orphan with multiple guardians, if each of his guardians [apotropsin] slaughtered a Paschal lamb on his behalf, intending that he be included in their group, he may eat in whichever place he wishes. A slave jointly owned by two partners may not eat from the lamb of either of them, unless it was stipulated beforehand from whose lamb he will partake. One who is half slave and half free man may not eat from his master’s lamb. It is assumed that the master did not intend to allow this person’s free half to partake of the lamb, and therefore the master did not slaughter the lamb with him in mind. Consequently, the half slave is not included among those registered for his master’s offering unless he was explicitly included.
2. In the case of one who says to his slave: Go and slaughter the Paschal offering on my behalf, but does not specify which type of animal to slaughter, the halakha is as follows: If the slave slaughtered a kid, his master may eat it; if he slaughtered a lamb, his master may eat it. If the slave slaughtered both a kid and a lamb, his master should eat from the first one that was slaughtered; the second is invalid and should be burned. If the master had stated explicitly which type of animal to slaughter, but the slave forgot what his master said to him, what should he do? He should slaughter both a lamb and a kid and say the following stipulation: If my master said to me that I should slaughter a kid, the kid is for his Paschal offering and the lamb is for mine; and if my master said to me that I should slaughter a lamb, the lamb is for his Paschal offering and the kid is for mine. In this way, once the master ultimately clarifies what he had originally said, both animals may be used accordingly. If his master also forgot what he said to him, neither animal may be used, since it has not been clarified which of the animals the slave and master are registered for. Therefore, both of them, the lamb and the kid, go out to the place designated for burning, in accordance with the halakha pertaining to offerings that may not be eaten. However, despite this, both the master and slave are exempt from observing the second Pesaḥ if the blood of the animals has already been applied to the altar before the master forgot.
3. In the case of one who says to his children: I am slaughtering the Paschal lamb on behalf of whomever of you goes up first to Jerusalem, as soon as the first of the children has entered his head and the majority of his body into Jerusalem, he has acquired his portion and acquires on behalf of his brothers their portions together with him. Additional people can always be registered for a Paschal lamb, as long as there will be at least an olive-bulk of the lamb’s meat for each and every person registered. People can be registered and withdraw themselves from being registered for a Paschal lamb until it is slaughtered. Rabbi Shimon says: Even until the priest sprinkles the blood.
4. If one who is registered for a Paschal lamb unilaterally registers another person with him in his portion of the Paschal lamb, the other members of his group are permitted to give him, i.e., the one who included the additional person, only his portion, which was originally allotted to him. And he, the additional person, eats from his portion, i.e., the portion of he who added him; and they, the other members of the group, eat from theirs. This is because they did not agree to the inclusion of the additional person.
5. A zav, a man who experiences a gonorrheal discharge, who saw two sightings of discharge is ritually impure. To become ritually pure and able to partake of offerings, he must wait seven clean days during which he does not see any discharge. Then he immerses in a ritual bath. He will then be considered ritually pure upon nightfall. One slaughters the Paschal lamb on his behalf if Passover eve is on his seventh day, despite the fact he is still not ritually pure at the time of slaughter, since by the night of Passover he will be ritually pure and able to eat it. If he saw three sightings, in which case, in addition to the seven clean days he must bring an offering on the eighth day to be allowed to partake of offerings, one slaughters the Paschal lamb on his behalf if Passover eve is on his eighth day. It is presumed that by the evening his offering will have been brought and his purification complete. A woman who keeps watch a day for a day is one who became ritually impure after experiencing a discharge of blood outside of her regular menstrual cycle on one day or two consecutive days. She must keep watch on the day following her last discharge to be certain she does not experience any additional discharges. To ritually purify herself, she should, on that day, immerse in a ritual bath, and on condition that she doesn’t experience any discharges throughout that day, she is considered ritually pure already from the time she immersed. If she saw a discharge on one day, one slaughters the Paschal lamb on her behalf after she has immersed on her second day, despite the possibility that she may see additional discharges later that day. If she saw a discharge on two days, one slaughters the Paschal lamb on her behalf on the third day. And a zava is a woman who experienced discharges on three consecutive days. She must, like a zav, wait a full seven clean days with no discharges, immerse, and then bring a sacrifice on the eighth day. One slaughters a Paschal lamb on her behalf only on the eighth day.
6. An acute mourner, i.e., a mourner on the day of the death of an immediate relative; and one clearing a pile of stones that collapsed on top of a person, in which case there is a possibility that the person buried underneath is dead and his corpse will impart ritual impurity to the person clearing the pile; and similarly, one whom the governing body promised to release from prison on the night of Passover; and an ill person and an elderly person who are still capable of eating an olive-bulk of meat, one slaughters the Paschal lamb on their behalf, since they are currently fit to eat the Paschal lamb. However, with regard to all of them, this is only true when they are included in a group with other people who will definitely be able to partake of the lamb; but we do not slaughter the Paschal lamb on their behalf if they are by themselves, either as individuals or in a group composed entirely of such people, because perhaps they will cause the Paschal lamb to become disqualified, since there is a possibility that by the night of Passover they will be unable to partake of the Paschal lamb. Therefore, since they were registered for a Paschal lamb and it was slaughtered when they were still fit to partake of it, even if a disqualification occurred to them later, preventing them from partaking of the Paschal lamb, they are nevertheless exempt from observing the second Pesaḥ. The exemption from the second Pesaḥ is dependent not on whether they partook of a Paschal lamb, but on whether it was validly slaughtered on their behalf. This holds true except for one who was clearing a pile of stones where the person buried underneath was eventually found dead, because in such a case the person searching for him certainly stood over the corpse at some point. He had therefore become ritually impure from the outset, even before the Paschal lamb was slaughtered. Consequently, he would not have been fit even during the slaughter and will have to observe the second Pesaḥ.
7. We do not slaughter the Paschal lamb on behalf of an individual, only for a group of people; this is the statement of Rabbi Yehuda. And Rabbi Yosei permits it. And even if there is a group of one hundred who together are unable to eat an olive-bulk of it, we do not slaughter on their behalf. And we do not make a group for a Paschal lamb that consists of women, slaves, and minors.
8. An acute mourner, i.e., a mourner on the day of the death of an immediate relative, is prohibited from eating sacrificial food. By Torah law, the prohibition applies only to the day of death itself, but it is permitted to partake of sacrificial food on the following night. By rabbinic decree, the period of acute mourning is extended to include the night as well. Despite this, an acute mourner immerses and eats his Paschal lamb in the evening. But he may still not eat other sacrificial food. However, one who hears about the death of his dead, i.e., he discovers that one of his immediate relatives died more than thirty days after the death, his status of acute mourning applies on a rabbinic level. And one who gathers the bones of his parents, who are buried in a temporary location for their flesh to decay and who is moving them to a permanent burial place must also observe a day of acute mourning by rabbinic decree. These mourners immerse and eat all types of sacrificial food at night. Since in these cases, even during the day, the mourning is by rabbinic decree, the Sages did not extend it into the evening. With regard to a convert who converted on Passover eve, Beit Shammai say: He immerses and eats his Paschal lamb in the evening. And Beit Hillel say: One who separates from the foreskin by being circumcised is ritually impure, like one who separates from the grave after coming in contact with a corpse. Consequently, he must first observe the seven-day purification process necessary to remove ritually impurity imparted by a corpse. Only then, from the eighth day onward, may he partake of sacrificial meat.
גמרא
תֹּאכַל בְּמָקוֹם שֶׁהִיא רוֹצָה. שַׁמְעָת מִינָהּ יֵשׁ בְּרֵירָה מָאי רוֹצָה בִּשְׁעַת שְׁחִיטָה וּרְמִינְהִי אִשָּׁה רֶגֶל הָרִאשׁוֹן אוֹכֶלֶת מִשֶּׁל אָבִיהָ מִכָּאן וְאִילָךְ רוֹצָה אוֹכֶלֶת מִשֶּׁל אָבִיהָ רוֹצָה מִשֶּׁל בַּעְלָהּ. לָא קַשְׁיָא כָּאן בִּרְדוּפָה לֵילֵךְ כָּאן בְּשֶׁאֵינָה רְדוּפָה דִּכְתִיב (שה''ש ח') אָז הָיִיתִי בְעֵינָיו כְּמוֹצְאֵת שָׁלוֹם. וְאָמַר רִבִּי יוֹחָנָן כְּכַלָּה שֶׁנִּמְצֵאת שְׁלֵימָה בְּבֵית חָמִיהָ. וּרְדוּפָה לֵילֵךְ לְהַגִּיד שְׁבָחָה בְּבֵית אָבִיהָ כְּדִכְתִיב (הושע ב) וְהָיָה בַּיּוֹם הַהוּא נְאֻם ה' תִּקְרְאִי אִישִׁי וְלֹא תִקְרְאִי לִי עוֹד בַּעְלִי. אָמַר רִבִּי יוֹחָנָן כְכַלָּה בְבֵית חָמִיהָ וְלֹא כְּכַלָּה בְּבֵית אָבִיהָ (שה''ש ה) אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ אָמַר רִבִּי יוֹחָנָן זוּ עֵילָם שֶׁזָּכְתָה לִלְמוֹד וְלֹא זָכְתָה לְלַמֵּד (שם) אֲנִי חוֹמָה וְשָׁדַי כַּמִּגְדָּלוֹת אָמַר רִבִּי יוֹחָנָן אֲנִי חוֹמָה זוּ תּוֹרָה וְשָׁדַי כַּמִּגְדָּלוֹת אֵלּוּ תַלְמִידֵי חֲכָמִים. וְרָבָא אָמַר אֲנִי חוֹמָה זוּ כְּנֶסֶת יִשְׂרָאֵל וְשָׁדַי כַּמִּגְדָלוֹת אֵלּוּ בָתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. אָמַר רַב זוּטְרָא בַר טוֹבְיָּה אָמַר רַב מָאי דִּכְתִיב (תהלים קמד) אֲשֶׁר בָּנֵינוּ כִּנְטִיעִים מְגוּדָלִים בִּנְעוּרֵיהֶם בְּנוֹתֵינוּ כְזָוִיּוֹת מְחוּטָבוֹת תַּבְנִית הֵיכָל. אֲשֶׁר בָנֵינוּ כִּנְטִיעִים אֵלּוּ בַּחוּרֵי יִשְׂרָאֵל שֶׁלֹּא טַעֲמוּ טַעַם חֵטְא. בְּנוֹתֵינוּ כְזָוִיּוֹת אֵלּוּ בְּתוּלוֹת יִשְׂרָאֵל שֶׁאוֹגְדוֹת פִּתְחֵיהֶן לְבַעְלֵיהֶן. וְכֵן הוּא אוֹמֵר (זכרי' ט') וּמָלְאוּ כַּמִזְרָק כְּזָוִיּוֹת מִזְבֵּחַ. אִיבָּעִית אֵימָא מֵהַכָא (תהלים קמד) מְזָוֵינוּ מְלֵאִים מְפִיקִים מִזַּן אֶל זָן מְחוּטָבוֹת תַּבְנִית הֵיכָל אֵלּוּ וָאֵלּוּ מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִילוּ נִבְנֶה הֵיכָל בִּימֵיהֶם:
GEMARA: The mishna states that in certain cases one partakes of the lamb of whichever group he desires. One’s inclusion in a group requires that he be registered with that group from the outset, before the lamb is slaughtered. The Gemara suggests: You learn from it that there is retroactive clarification. One’s ultimate decision as to which group he wishes to be part of retroactively indicates that, from the outset, he was registered in that group. This is problematic, as no halakhic conclusion has been reached in the matter of retroactive clarification. The Gemara therefore rejects this suggestion: What is the meaning of the phrase: She may eat in whichever place she wishes? It is referring to a case where a woman has already expressed her choice before the time of slaughter. Therefore, this case does not relate to the principle of retroactive clarification, and no conclusion concerning it may be drawn from it.
The Gemara raises a contradiction between the ruling in the mishna and a parallel ruling in a baraita. The baraita states: A woman, on the first Festival following her marriage, eats from her father’s Paschal lamb. From here on, if she wishes, she eats from her father’s lamb, and if she wishes, she eats from her husband’s lamb. Whereas the mishna teaches that after the first Festival, she eats exclusively with her husband, the baraita teaches that she may continue to choose.
This is not difficult. There, the baraita is referring to the case of a woman who eagerly hurries as one pursued to go to her father’s house. It is therefore reasonable that, even after the first year of her marriage, she wishes to be included in her father’s group. However, here the mishna is referring to the case of a woman who does not eagerly hurry as one pursued to go to her father’s house, and it is therefore presumed she wishes to be included in her husband’s group.
There is a homiletic interpretation of verses that conveys a similar idea, as it is written: “I am a wall, and my breasts are like towers; then I was in his eyes as one who finds peace” (Song of Songs 8:10). And Rabbi Yoḥanan said: She is like a bride who was found perfect. She was warmly received in her father-in-law’s house. And she eagerly hurries, as one pursued, to go to tell of her praise, i.e., her warm welcome, in her father’s house. As it is written: “And it shall be at that day, says the Lord, that you shall call Me: My Husband, and shall call Me no more: My Master” (Hosea 2:18), of which Rabbi Yoḥanan said: She shall be like a bride in her father-in-law’s house, where she experiences a close relationship with her husband. And she shall not be like a bride still in the betrothal period and living in her father’s house, during which time her relationship with her husband has still not developed.
Apropos the verse from Song of Songs cited previously, the Gemara homiletically interprets an adjacent verse: “We have a little sister, and she has no breasts” (Song of Songs 8:8). Rabbi Yoḥanan said: This is an allusion to the Jewish community of Eilam, which was privileged to study Torah and become Torah scholars, but was not privileged to teach and influence the masses.
The Gemara interprets another verse: “I am a wall and my breasts are like towers” (Song of Songs 8:10). Rabbi Yoḥanan said: “I am a wall”; this is a reference to the Torah. “And my breasts are like towers”; these are the Torah scholars, who, by disseminating their Torah and influencing the masses protect them like watchtowers. And Rava said: “I am a wall”; this is the Congregation of Israel. “And my breasts are like towers”; these are the synagogues and study halls in which the Congregation of Israel is nurtured by the Torah, from which it draws its spiritual strength.
Rav Zutra bar Toviya said that Rav said a homiletic interpretation of another verse in praise of Israel: What is the meaning of that which is written: “We whose sons are as plants grown up in their youth; whose daughters are as corner pillars carved after the fashion of a palace” (Psalms 144:12)?
The Gemara interprets each phrase of this verse: “We whose sons are as plants” indicates they are healthy and undamaged; these are the young men of Israel who have not tasted the taste of sin. “Whose daughters are as corner pillars” indicates that they are filled and sealed; these are the virgins of Israel, who bind and seal their openings exclusively for their husbands. And similarly, another verse demonstrates that a corner refers to something full: It is stated: “And they shall be filled like the basins, like the corners of the altar” (Zechariah 9:15). If you wish, say an alternative support for this idea from here: “Our corners are full, affording all manner of store” (Psalms 144:13).
The Gemara returns and interprets the final phrase of the verse: “Carved after the fashion of a palace”; the verse ascribes to both these and those, the young men and women who vigilantly preserve their modesty, as though the Sanctuary were built in their days.
זוהר
רִבִּי חִיָּיא פָּתַח (ישעי' ס''ו) שִׂמְחוּ אֶת יְרוּשָׁלַיִם וְגִילוּ בָה כָּל אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ וְגוֹמֵר תָּא חֲזֵי כַּד אִתְחָרַב בֵּי מַקְדְשָׁא וְגָרְמוּ חוֹבִין וְאִתְגְלוּ יִשְׂרָאֵל מֵאַרְעָא אִסְתַּלַק קֻדְשָׁא בְרִיךְ הוּא לְעֵילָא לְעֵילָא וְלָא אַשְׁגַח עַל חַרוּב בֵּי מַקְדְשָׁא וְעַל עַמֵּיה דְאְתְגְלִי וּכְדֵין שְׁכִינְתָּא אִתְגַלְיָיא עִמְּהוֹן כַּד נָחַת אַשְׁגַּח עַל בֵּיתֵיהּ דְאִתּוֹקַד. אִסְתַּכֵּל עַל עַמֵּיהּ וְהָא אִתְגְלִי. שָׁאַל עַל מַטְרוּנִיתָא וְאִתְתְּרָכַת כְּדֵין (שם כב) וַיִּקְרָא אֲדֹנָי יְהֶוָֹה צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה וְלַחֲגוֹר שָׂק וְהִיא גַם הִיא מַה כְתִיב בָּהּ (יואל א) אֱלִי כִּבְתוּלָה חֲגֻרַת שַׂק עַל בַּעַל נְעוּרֶיהָ כְּמָה דִכְתִיב (ירמי' לא) כִּי אֵינֶנּוּ בְּגִין דְּאִסְתְּלַק מִינָהּ וְאִשְׁתְּכַח פִּרוּדָא. וַאֲפִילוּ שְׁמַיָּא וְאַרְעָא כֻלְּהוּ אִתְאַבָּלוּ דִּכְתִיב (ישעי' נ) אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם מַלְאֲכֵי עִלָּאֵי כֻלְּהוּ אִתְאַבָּלוּ עָלֵיה דִּכְתִיב (שם לג) הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן שִׁמְשָׁא וְסִיהֲרָא אִתְאַבָּלוּ וְחָשְׁכוּ נְהוֹרֵיהוֹן דִּכְתִיב (שם יג) חָשַׁךְ הַשֶּׁמֶשׁ בְּצֵאתוֹ וְגוֹמֵר. וְכֹלָא עִלָּאֵי וְתַתָּאֵי בָּכוּ עֲלָה וְאִתְאַבָּלוּ מָאי טַעְמָא בְּגִין דְּשָׁלְטָא עֲלָה סִטְרָא אַחֲרָא דְשָׁלְטָא עַל אַרְעָא קַדִּישָׁא וּבְגִין כַּךְ כֵּיוַן דְּמַלְכוּ קַדִּישָׁא מַלְכוּת שָׁמַיִם אִתְכַּפְיָיא וּמַלְכוּת חֲיָיבָא (אָחֳרָא) אִתְגַבָּרַת (כְּדֵין) אִית לֵיה לְכָל בַּר נָשׁ לְאִתְאַבָּלָא עִמָּהּ וּלְאִתְכַּפְיָּיא עִמָּהּ בְּגִין דְּכַד אִיהִי אִזְדַּקְפָא וְעָלְמָא יִתְחַדִּי יִתְחַדֵּי אִיהוּ בַהֲדָהּ דִכְתִיב (שם סו) שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאָבְּלִים עָלֶיהָ:
רַבִּי חִיָּא פָּתַח, שִׂמְחוּ אֶת יְרוּשָׁלַיִם וְגוֹ'. בֹּא וּרְאֵה, כְּשֶׁנֶּחֱרָב בֵּית הַמִּקְדָּשׁ, וְהַחַטָּאִים גָּרְמוּ שֶׁהָגְלוּ יִשְׂרָאֵל מִן הָאָרֶץ, נִסְתַּלֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא, לְמַעְלָה לְמַעְלָה, וְלֹא הִשְׁגִּיחַ עַל הַחוּרְבָּן שֶׁל בֵּית הַמִּקְדָּשׁ וְעַל עַמּוֹ שֶׁהָגְלוּ, וְאָז הַשְּׁכִינָה הָגְלְתָה עִמָּהֶם. כַּאֲשֶׁר יָרַד, הִשְׁגִּיחַ עַל בֵּיתוֹ וְהִנֵּה נִשְׂרָף, הִסְתַּכֵּל עַל עַמּוֹ וְהִנֵּה הָגְלוּ, שָׁאַל עַל הַגְּבִירָה, דְּהַיְנוּ הַשְּׁכִינָה, וְהִיא הָגְלְתָה. אָז וַיִּקְרָא ה' אֱלֹקִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה וְלַחֲגוֹר שָׂק. וְהִיא גַּם הִיא, הַשְּׁכִינָה, מַה כָּתוּב בָּהּ, אֱלִי כִּבְתוּלָה חֲגוּרַת שָׂק עַל בַּעַל נְעוּרֶיהָ, כְּמוֹ שֶׁאַתָּה אוֹמֵר, כִּי אֵינֶנּוּ, דְּהַיְנוּ בַּעֲלָהּ כַּנִּזְכָּר לְעֵיל, מִשּׁוּם שֶׁנִּסְתַּלֵּק מִמֶּנָּהּ, וְנַעֲשֶׂה פֵּרוּד. וַאֲפִלּוּ הַשָּׁמַיִם וְהָאָרֶץ הִתְאַבְּלוּ כֻּלָּם, שֶׁכָּתוּב, אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשָׂק אָשִׂים כְּסוּתָם. מַלְאָכִים הָעֶלְיוֹנִים כֻּלָּם, הִתְאַבְּלוּ עָלֶיהָ, שֶׁכָּתוּב הֶן אֱרְאֶלָם צָעֲקוּ וְגוֹ'. הַשֶּׁמֶשׁ וְהַלְּבָנָה הִתְאַבְּלוּ וְנֶחֶשְׁכוּ אוֹרוֹתֵיהֶם, שֶׁכָּתוּב, חָשַׁךְ הַשֶּׁמֶשׁ בְּצֵאתוֹ וְגוֹ'. וְכָל הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים בָּכוּ עֲלֵיהֶם, וְהִתְאַבְּלוּ. מַהוּ הַטַּעַם, מִשּׁוּם שֶׁהַסִּטְרָא אַחֲרָא שָׁלְטָה עָלֶיהָ, שֶׁשָּׁלְטָה עַל הָאָרֶץ הַקְּדוֹשָׁה. וּמִשּׁוּם זֶה, כֵּיוָן שֶׁהַמַּלְכוּת הַקְּדוֹשָׁה, מַלְכוּת שָׁמַיִם הוּשְׁפְּלָה, וְהַמַּלְכוּת הָרְשָׁעָה הִתְגַבְּרָה, יֵשׁ לְכָל אָדָם לְהִתְאַבֵּל עִמָּהּ, עִם הַמַּלְכוּת הַקְּדוֹשָׁה, וְלִהְיוֹת מוּשְׁפָּל עִמָּהּ. וּבִשְׁבִיל זֶה, כַּאֲשֶׁר תָּקוּם הַמַּלְכוּת הַקְּדוֹשָׁה, וְהָעוֹלָם יִהְיֶה שָׂמֵחַ, יִשְׂמַח גַּם הוּא עִמָּהּ, שֶׁכָּתוּב שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ.
הלכה פסוקה
א. כְּשֵׁם שֶׁמּוּתָּר לָהֶם לִמְכּוֹר בֵּית הַכְּנֶסֶת כַּךְ נוֹתְנִין אוֹתוֹ בְּמַתָּנָה שֶׁאִילוּ לֹא הָיָה לָהֶם לְצִבּוּר הֲנָיָה בְמַתָּנָה זוּ לֹא נְתָנוּהוּ אֲבָל לֹא שׂוֹכְרִין אוֹתָהּ וְלֹא מְמַשְׁכְּנִין אוֹתָהּ. וְכֵן כְּשֶׁסּוֹתְרִין בָּתֵּי כְּנֵסִיּוֹת לִבְנוֹתָן מוּתָּרִין לִמְכּוֹר וּלְהַחֲלִיף וְלָתֵת בְּמַתָּנָה הַלְּבֵנִים וְהָעֵצִים וְהֶעָפָר שֶׁלָּהֶן אֲבָל לְהַלְווֹתָן אָסוּר שֶׁאֵין הַקְּדוּשָׁה עוֹלָה מֵהֶן אֶלָּא בְדָמִים אוֹ בְהַנָיָה שֶׁהִיא כְדָמִים:
ב. רְחוֹבָה שֶׁל עִיר אַף עַל פִּי שֶׁהָעָם מִתְפַּלְלִין בּוֹ בְּתַעֲנִיּוֹת וּבְמַעֲמָדוֹת מִפְּנֵי שֶׁהַקִיבּוּץ רַב וְאֵין בָּתֵּי כְּנֵסִיּוֹת מְכִילִין אוֹתָן אֵין בּוֹ קְדוּשָׁה מִפְּנֵי שֶׁהוּא עֲרָאי וְלֹא נִקְבַּע לִתְפִלָּה וְכֵן בָּתִּים וַחֲצֵירוֹת שֶׁהָעָם מִתְקַבְּצִים בָּהֶם לִתְפִלָּה אֵין בָּהֶם קְדוּשָׁה מִפְּנֵי שֶׁלֹּא קָבְעוּ אוֹתָם לִתְפִלָּה בִּלְבַד אֶלָּא עֲרָאי מִתְפַּלְּלִים בָּהֵן כְּאָדָם שֶׁמִּתְפַּלֵּל בְּתוֹךְ בֵּיתוֹ:
Just as they are permitted to sell a synagogue, so they may give it away; for unless the community derived some advantage from the gift, they would not have made the gift. They must not however let their synagogue for rent or pledge it as security for a loan. So too, when synagogues are demolished to be rebuilt, the bricks, wood and earth may be sold, exchanged or given away, but not loaned, because the sanctity attached to the material passes only if money or a benefit equivalent to money is obtained in return.
The broadway of a town, though the people worship there on fast-days and at special services,—the assemblies on such occasions being too large for the synagogues to accomodate—has no sanctity because its sacred use is casual and it has not been appointed for worship. Similarly, houses and courts where people meet for prayer have no sanctity, because they have not been set apart for worship but are only so used casually, just as a man prays in his own home.
מוסר
אִם אַתָּה מִתְוַוכֵּחַ עִם חָכָם אַל יְהִי לָךְ לְצַעַר אִם נִצְחָךְ כִּי מִמֶּנּוּ תִלְמוֹד וְתוֹסִיף חָכְמָה. אִם תְּנַצֵחַ אוֹתוֹ מַה תַּרְוִיחַ אֲבָל אִם נִצְחָךְ בָּזֶה הִרְוַחְתָּ אֲשֶׁר יָדַעְתָּ עַתָּה מַה שֶׁלֹּא יָדַעְתָּ קוֹדֶם לָכֵן: אֵין גּוֹזְרִין ב' חֲרָמוֹת בְּיוֹם אֶחָד שֶׁנֶּאֱמַר (בראשית א') לֹא אוֹסִיף עוֹד לְקַלֵּל לֹא אוֹסִיף עוֹד לְהַכּוֹת. וּכְתִיב בִּתְרֵי עָשָׂר בְּסֵפֶר מַלְאָכִי (ג) כִּי אֲנִי ה' לֹא שָׁנִיתִי וְסָמִיךְ לֵיהּ בַמְּאֵרָה אַתֶּם נֵאָרִים בַּמְּאֵרָה בְּגִימַטְרִיָּא חֵרֶם וּכְתִיב לֹא תָקוּם פַּעֲמַיִם צָרָה. וְאֵין גּוֹזְרִין חֵרֶם אֶלָּא בַּיּוֹם שֶׁנֶּאֱמַר (איוב ג') וַיְקַלֵּל אֶת יוֹמוֹ אָרוּר הַיּוֹם:
If you are arguing with a wise man don't be distressed if he took the upper hand because he possesses scholarship and thus you add to your knowledge. If you take the upper hand what will you gain? However if he won the argument you only gained because now you know what you didn't know before this.