תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
א (כב) וַתִּקְרְב֣וּן אֵלַי֮ כֻּלְּכֶם֒ וַתֹּאמְר֗וּ נִשְׁלְחָ֤ה אֲנָשִׁים֙ לְפָנֵ֔ינוּ וְיַחְפְּרוּ־לָ֖נוּ אֶת־הָאָ֑רֶץ וְיָשִׁ֤בוּ אֹתָ֙נוּ֙ דָּבָ֔ר אֶת־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר נַעֲלֶה־בָּ֔הּ וְאֵת֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר נָבֹ֖א אֲלֵיהֶֽן׃
וּקְרֶבְתּוּן לְוָתִי כֻּלְּכוֹן וַאֲמַרְתּוּן נִשְׁלַח גֻּבְרִין קֳדָמָנָא וִיאַלֲלוּן לָנָא יָת אַרְעָא וִיתִיבוּן יָתָנָא פִּתְגָּמָא יָת אָרְחָא דִּי נִסֵּק בַּהּ וְיָת קִרְוַיָּא דִּי נֵעוֹל לְהֵן:
(כג) וַיִּיטַ֥ב בְּעֵינַ֖י הַדָּבָ֑ר וָאֶקַּ֤ח מִכֶּם֙ שְׁנֵ֣ים עָשָׂ֣ר אֲנָשִׁ֔ים אִ֥ישׁ אֶחָ֖ד לַשָּֽׁבֶט׃
וּשְׁפַר בְּעֵינַי פִּתְגָּמָא וּדְבָרִית מִנְּכוֹן תְּרֵין עֲשַׂר גֻּבְרִין גַּבְרָא חַד לְשִׁבְטָא:
(כד) וַיִּפְנוּ֙ וַיַּעֲל֣וּ הָהָ֔רָה וַיָּבֹ֖אוּ עַד־נַ֣חַל אֶשְׁכֹּ֑ל וַֽיְרַגְּל֖וּ אֹתָֽהּ׃
וְאִתְפְּנִיּוּ וּסְלִיקוּ לְטוּרָא וַאֲתוֹ עַד נַחֲלָא דְּאֶתְכָּלָא וְאַלִּילוּ יָתַהּ:
(כה) וַיִּקְח֤וּ בְיָדָם֙ מִפְּרִ֣י הָאָ֔רֶץ וַיּוֹרִ֖דוּ אֵלֵ֑ינוּ וַיָּשִׁ֨בוּ אֹתָ֤נוּ דָבָר֙ וַיֹּ֣אמְר֔וּ טוֹבָ֣ה הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ׃
וּנְסִיבוּ בִידֵיהוֹן מֵאִבָּא דְאַרְעָא וַאֲחִיתוּ לָנָא וַאֲתִיבוּ יָתָנָא פִּתְגָּמָא וַאֲמָרוּ טָבָא אַרְעָא דַיְיָ אֱלָהָנָא יָהֵב לָנָא:
(כו) וְלֹ֥א אֲבִיתֶ֖ם לַעֲלֹ֑ת וַתַּמְר֕וּ אֶת־פִּ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃
וְלָא אֲבִיתוּן לְמִסַּק וְסָרֶבְתּוּן עַל מֵימְרָא דַיְיָ אֱלָהָכוֹן:
1 (22) And you came near to me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us back word by what way we must go up, and into what cities we shall come.
(23) And the saying pleased me well: and I took twelve men of you, one for a tribe:
(24) and they turned and went up to the mountain, and came to the wadi of Eshkol, and searched it out.
(25) And they took of the fruit of the land in their hands, and brought it down to us, and brought us back word, and said, It is a good land which the Lord our God gives us.
(26) Yet you would not go up, but rebelled against the commandment of the Lord your God:
נביאים
א (כב) כַּסְפֵּ֖ךְ הָיָ֣ה לְסִיגִ֑ים סׇבְאֵ֖ךְ מָה֥וּל בַּמָּֽיִם׃
כַּסְפֵּךְ הֲוָה לִפְסוּלָא וְחַמְרֵיךְ מְעָרָב בְּמַיָא:
(כג) שָׂרַ֣יִךְ סוֹרְרִ֗ים וְחַבְרֵי֙ גַּנָּבִ֔ים כֻּלּוֹ֙ אֹהֵ֣ב שֹׁ֔חַד וְרֹדֵ֖ף שַׁלְמֹנִ֑ים יָתוֹם֙ לֹ֣א יִשְׁפֹּ֔טוּ וְרִ֥יב אַלְמָנָ֖ה לֹא־יָב֥וֹא אֲלֵיהֶֽם׃ {ס}
רַבְרְבַיִךְ מָרְדִין וְשׁוּתָּפִין לְגַנָבִין כּוּלְהוֹן רְחִימִין לְקַבָּלָא שׁוֹחֲדָא אָמְרִין גְבַר לְחַבְרֵיהּ עֲבֵיד לִי טַב בְּדִינִי וַאֲשַׁלֵם לָךְ בְּדִינָךְ דִין יַתְמָא לָא דַיְנִין וּקְבֵילַת אַרְמַלְתָּא לָא עֲלַת לָקֳדָמֵיהוֹן:
(כד) לָכֵ֗ן נְאֻ֤ם הָאָדוֹן֙ יְהֹוָ֣ה צְבָא֔וֹת אֲבִ֖יר יִשְׂרָאֵ֑ל ה֚וֹי אֶנָּחֵ֣ם מִצָּרַ֔י וְאִנָּקְמָ֖ה מֵאוֹיְבָֽי׃
בְּכֵן אֲמַר רִבּוֹן עַלְמָא יְיָ צְבָאוֹת תַּקִיפָא דְיִשְׂרָאֵל קַרְתָּא יְרוּשְׁלֵם אֲנָא עֲתִיד לְנַחֲמוּתָהּ בְּרַם וַי לְרַשִׁיעַיָא כַּד אִתְגְלֵי לְמֶעְבַּד פּוּרְעֲנוּת דִין מְסַנְאֵי עַמִי וְאָתִיב נְקָמָא לִבְעֵיל דְבָבִי:
(כה) וְאָשִׁ֤יבָה יָדִי֙ עָלַ֔יִךְ וְאֶצְרֹ֥ף כַּבֹּ֖ר סִיגָ֑יִךְ וְאָסִ֖ירָה כׇּל־בְּדִילָֽיִךְ׃
וְאָתִיב מְחַת גְבוּרְתִּי עֲלָךְ וַאֲבָרֵר כְּמָא דִמְנַקַן בְּבוֹרִיתָא כָּל רַשִׁיעַיָא וְאַעְדִי כָּל חוֹבָךְ:
(כו) וְאָשִׁ֤יבָה שֹׁפְטַ֙יִךְ֙ כְּבָרִ֣אשֹׁנָ֔ה וְיֹעֲצַ֖יִךְ כְּבַתְּחִלָּ֑ה אַֽחֲרֵי־כֵ֗ן יִקָּ֤רֵא לָךְ֙ עִ֣יר הַצֶּ֔דֶק קִרְיָ֖ה נֶאֱמָנָֽה׃
וַאֲמַנֵי בִיךְ דַיָנֵי קוּשְׁטָא תַקְנִין כִּבְקַדְמֵיתָא וּמָלְכֵי מִלְכָךְ כַּד מִן אַוְלָא וּבָתַר כֵּן יִתְקְרֵי לָךְ קַרְתָּא דְקוּשְׁטָא קַרְתָּא מְהֵימַנְתָּא:
1 (22) Thy silver is become dross, thy wine is mixed with water:
(23) thy princes are rebellious, and companions of thieves: every one loves bribes, and follows after rewards: they judge not the fatherless neither does the cause of the widow reach them.
(24) Therefore says the Master, the Lord of hosts, the mighty One of Yisra᾽el, Ah, I will ease me of my adversaries, and avenge me of my enemies:
(25) and I will turn my hand against thee, and purge away thy dross as with lye, and take away all thy base alloy.
(26) And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterwards thou shalt be called, The city of righteousness, a faithful city.
כתובים
קז (מא) וַיְשַׂגֵּ֣ב אֶבְי֣וֹן מֵע֑וֹנִי וַיָּ֥שֶׂם כַּ֝צֹּ֗אן מִשְׁפָּחֽוֹת׃
וְכַד תָּבוּ לְאוֹרַיְתָא שַׂגֵב חֲשֵׁיכָא מִמִסְכֵּינוּתָא וְשַׁוֵי הֵיךְ עָאנֵי גְנִיסַיָא:
(מב) יִרְא֣וּ יְשָׁרִ֣ים וְיִשְׂמָ֑חוּ וְכׇל־עַ֝וְלָ֗ה קָ֣פְצָה פִּֽיהָ׃
חֲמוֹן תְּרִיצַיָא וְיֶחֱדוּן וְכָל מָרֵי שִׁקְרָא שַׁוַר פּוּמָא וְאִתְחַסֵם:
(מג) מִי־חָכָ֥ם וְיִשְׁמׇר־אֵ֑לֶּה וְ֝יִתְבּוֹנְנ֗וּ חַֽסְדֵ֥י יְהֹוָֽה׃ {פ}
מַן חַכִּימָא וְיִנְטוֹר אִלֵין וְיִתְבּוֹנְנוּ חַסְדַיָא דַיָי:
קח (א) שִׁ֖יר מִזְמ֣וֹר לְדָוִֽד׃
שִׁירָא וּשְׁבָחָא עַל יְדָא דְדָוִד:
(ב) נָכ֣וֹן לִבִּ֣י אֱלֹהִ֑ים אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה אַף־כְּבוֹדִֽי׃
תַּקִין לִבִּי אֱלֹהִים אֲשַׁבַּח וַאֲזַמֵר לְחוֹד אַיְקָרִי:
107 (41) yet he sets the poor on high from affliction, and makes his families like a flock.
(42) The righteous shall see it, and rejoice: and all iniquity shall stop her mouth.
(43) Whoever is wise, let them consider these things, and let them observe the loving acts of the Lord.
108 (1) A Poem, A Psalm of David.
(2) My heart is firm, O God; I will sing, I will give praise; my glory likewise.
משנה
א. כָּל פְּסוּלֵי הַמֻּקְדָּשִׁין (הֲנָאָתָן לַהֶקְדֵּשׁ), נִמְכָּרִין בָּאִטְלִיז (וְנִשְׁחָטִין בָּאִטְלִיז) וְנִשְׁקָלִין בְּלִטְרָא, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר, שֶׁהֲנָיָתָן לַבְּעָלִים. פְּסוּלֵי הַמֻּקְדָּשִׁין הֲנָיָתָן לַהֶקְדֵּשׁ. וְשׁוֹקְלִין מָנֶה כְנֶגֶד מָנֶה בַּבְּכוֹר:
ב. בֵית שַׁמַּאי אוֹמְרִים, לֹא יִמָּנָה יִשְׂרָאֵל עִם הַכֹּהֵן עַל הַבְּכוֹר. בֵּית הִלֵּל מַתִּירִין, וַאֲפִלּוּ נָכְרִי. בְּכוֹר שֶׁאֲחָזוֹ דָם, אֲפִלּוּ הוּא מֵת, אֵין מַקִּיזִין לוֹ דָם, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, יַקִּיז, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בוֹ מוּם. וְאִם עָשָׂה בוֹ מוּם, הֲרֵי זֶה לֹא יִשָּׁחֵט עָלָיו. רַבִּי שִׁמְעוֹן אוֹמֵר יַקִּיז, אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בוֹ מוּם:
ג. הַצּוֹרֵם בְּאֹזֶן הַבְּכוֹר, הֲרֵי זֶה לֹא יִשָּׁחֵט עוֹלָמִית, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, כְּשֶׁיִּוָּלֵד לוֹ מוּם אַחֵר, יִשָּׁחֵט עָלָיו. מַעֲשֶׂה בְזָכָר שֶׁל רְחֵלִים זָקֵן וּשְׂעָרוֹ מְדֻלְדָּל, רָאָהוּ קַסְדּוֹר אֶחָד, אָמַר, מַה טִּיבוֹ שֶׁל זֶה. אָמְרוּ לוֹ, בְּכוֹר הוּא וְאֵינוֹ נִשְׁחָט אֶלָּא אִם כֵּן הָיָה בּוֹ מוּם. נָטַל פִּגְיוֹן וְצָרַם בְּאָזְנוֹ, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאָה שֶׁהִתִּירוּ, וְהָלַךְ וְצָרַם בְּאָזְנֵי בְכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. פַּעַם אַחַת הָיוּ תִינוֹקוֹת מְשַׂחֲקִין בַּשָּׂדֶה וְקָשְׁרוּ זַנְבוֹת טְלָאִים זֶה לָזֶה, וְנִפְסְקָה זְנָבוֹ שֶׁל אֶחָד מֵהֶם וַהֲרֵי הוּא בְכוֹר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאוּ שֶׁהִתִּירוּ, וְהָלְכוּ וְקָשְׁרוּ זַנְבוֹת בְּכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. זֶה הַכְּלָל, כֹּל שֶׁהוּא לְדַעְתּוֹ, אָסוּר. וְשֶׁלֹּא לְדַעְתּוֹ, מֻתָּר:
ד. הָיָה בְכוֹר רוֹדְפוֹ, וּבְעָטוֹ וְעָשָׂה בוֹ מוּם, הֲרֵי זֶה יִשְׁחוֹט עָלָיו. כָּל הַמּוּמִין הָרְאוּיִין לָבוֹא בִידֵי אָדָם, רוֹעִים יִשְׂרָאֵל נֶאֱמָנִים, וְרוֹעִים כֹּהֲנִים אֵינָן נֶאֱמָנִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נֶאֱמָן הוּא עַל שֶׁל חֲבֵרוֹ וְאֵינוֹ נֶאֱמָן עַל שֶׁל עַצְמוֹ. רַבִּי מֵאִיר אוֹמֵר, הֶחָשׁוּד עַל דָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ:
ה. נֶאֱמָן הַכֹּהֵן לוֹמַר הֶרְאֵיתִי בְּכוֹר זֶה וּבַעַל מוּם הוּא. הַכּל נֶאֱמָנִים עַל מוּמֵי הַמַּעֲשֵׂר. בְּכוֹר שֶׁנִּסְמֵית עֵינוֹ, שֶׁנִּקְטְעָה יָדוֹ, שֶׁנִּשְׁבְּרָה רַגְלוֹ, הֲרֵי זֶה יִשָּׁחֵט עַל פִּי שְׁלשָׁה בְנֵי הַכְּנֶסֶת, רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ יֵשׁ שָׁם עֶשְׂרִים וּשְׁלשָׁה, לֹא יִשָּׁחֵט אֶלָּא עַל פִּי מֻמְחֶה:
ו. הַשּׁוֹחֵט אֶת הַבְּכוֹר (וּמְכָרוֹ) וְנוֹדַע שֶׁלֹּא הֶּרְאָהוּ, מַה שֶּׁאָכְלוּ אָכְלוּ וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶׁלֹּא אָכְלוּ, הַבָּשָׂר יִקָּבֵר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וְכֵן הַשּׁוֹחֵט אֶת הַפָּרָה וּמְכָרָהּ וְנוֹדַע שֶׁהִיא טְרֵפָה, מַה שֶׁאָכְלוּ אָכְלוּ וְיַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶּׁלֹּא אָכְלוּ, הֵן יַחֲזִירוּ לוֹ אֶת הַבָּשָׂר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. מְכָרוּהוּ לַנָּכְרִים אוֹ הִטִּילוּהוּ לַכְּלָבִים, יְשַׁלְּמוּ לוֹ דְמֵי הַטְּרֵפָה:
1. With regard to all disqualified consecrated animals that were disqualified for sacrifice due to blemishes and were redeemed, all benefit accrued from their sale belongs to the Temple treasury. In order to ensure that the Temple treasury will not suffer a loss, these animals are sold in the butchers’ market [ba’itliz] and slaughtered in the butchers’ market, where the demand is great and the price is consequently higher. And their meat is weighed and sold by the litra, in the manner that non-sacred meat is sold. This is the halakha with regard to all consecrated animals except for the firstborn offering and an animal tithe offering. When these become blemished and their slaughter is permitted, they are sold and slaughtered only in the owner’s house and are not weighed; rather, they are sold by estimate. The reason is that all benefit accrued from their sale belongs to the owner, i.e., the priest in the case of the firstborn and the owner in the case of the animal tithe offering. It is not permitted to treat disqualified consecrated animals as one treats non-sacred animals merely to guarantee that the owner will receive the optimal price. This is in contrast to disqualified consecrated animals, where all benefit accrued from their sale belongs to the Temple treasury, and therefore the animal is sold in the market to ensure that the optimal price is received. And although the meat of the firstborn is not weighed and sold by the litra, nevertheless, if one has non-sacred meat weighing one hundred dinars, one may weigh one portion of non-sacred meat against one portion of the meat of the firstborn, because that is unlike the manner in which non-sacred meat is weighed.
2. Beit Shammai say: An Israelite cannot be counted with the priest to partake of a blemished firstborn. And Beit Hillel deem it permitted for him to partake of it, and they deem it permitted even for a gentile to partake of a blemished firstborn. With regard to a firstborn animal that was congested with excess blood, even if the animal will die if one does not let the excess blood, one may not let its blood, as this might cause a blemish, and it is prohibited to cause a blemish on consecrated animals. This is the statement of Rabbi Yehuda. And the Rabbis say: One may let the blood provided that he will not cause a blemish while doing so, and if he caused a blemish, the animal may not be slaughtered on account of that blemish. Since he was the cause of the blemish, he may not slaughter the animal until it develops a different, unrelated blemish. Rabbi Shimon says: One may let the blood even if he thereby causes a blemish in the animal.
3. In the case of one who slits [hatzorem] the ear of a firstborn offering, that person may never slaughter that animal. This is the statement of Rabbi Eliezer. And the Rabbis say: If another blemish later develops in the firstborn, he may slaughter the animal on account of that second blemish. There was an incident involving an old ram whose hair was long and dangling, because it was a firstborn offering. And one Roman quaestor [kastor] saw it and said to its owner: What is the status [tivo] of this animal that you allowed it to grow old and you did not slaughter it? They said to him: It is a firstborn offering, and therefore it may be slaughtered only if it has a blemish. The quaestor took a dagger [pigom] and slit its ear. And the incident came before the Sages for a ruling, and they deemed its slaughter permitted. And after the Sages deemed its slaughter permitted, the quaestor went and slit the ears of other firstborn offerings, but in these cases the Sages deemed their slaughter prohibited, despite the fact that they were now blemished. One time children were playing in the field and they tied the tails of lambs to each other, and the tail of one of them was severed, and it was a firstborn offering. And the incident came before the Sages for a ruling and they deemed its slaughter permitted. The people who saw that they deemed its slaughter permitted went and tied the tails of other firstborn offerings, and the Sages deemed their slaughter prohibited. This is the principle: With regard to any blemish that is caused intentionally, the animal’s slaughter is prohibited; if the blemish is caused unintentionally, the animal’s slaughter is permitted.
4. If one’s firstborn offering was pursuing him, and he kicked the animal and caused a blemish in it, he may slaughter the animal on account of that blemish. With regard to all the blemishes that are capable of being brought about by a person, Israelite shepherds are deemed credible to testify that the blemishes were not caused intentionally. But priest-shepherds are not deemed credible, as they are the beneficiaries if the firstborn is blemished. Rabban Shimon ben Gamliel says: A priest is deemed credible to testify about the firstborn of another, but is not deemed credible to testify about the firstborn belonging to him. Rabbi Meir says: A priest who is suspect about the matter of causing a blemish may neither adjudicate nor testify in cases involving that matter, even on behalf of another.
5. A priest is deemed credible to say: I showed this firstborn animal to an expert and he ruled that it is blemished. Everyone is deemed credible to testify about the blemishes of an animal tithe offering, even the owner who is the beneficiary of a ruling that it is blemished. With regard to a firstborn animal whose eye was blinded or whose foreleg was severed or whose hind leg was broken, all of which obviously render the animal permanently blemished, that animal may be slaughtered on the basis of the ruling of three regular Jews who attend the synagogue, and it does not require a ruling by one of the Sages. Rabbi Yosei disagrees and says: Even if there is a court of twenty-three Sages there, it may be slaughtered only on the basis of the ruling of an expert in judging blemishes.
6. In the case of one who slaughters a firstborn animal and sells its meat, and it was discovered that he did not initially show it to one of the Sages, the halakha is that it was actually prohibited to derive any benefit from the meat. In that case, what the buyers ate, they ate, and the Sages penalized the seller in that he must return the money to them, which they paid for the meat that they ate. And with regard to that which they did not eat, that meat must be buried, and he must return the money that they paid for the meat that they did not eat. And likewise, in the case of one who slaughters a cow and sells it, and it was discovered that it is a tereifa, what the buyers ate, they ate, and what they did not eat, they must return the meat to the seller, who may sell it to a gentile or feed it to the dogs, and he must return the money to the buyers. If the buyers sold it to gentiles or cast it to the dogs, they pay the seller the value of a tereifa, which is less than the value of kosher meat, and the seller refunds the balance to the buyers.
גמרא
פַּעם אַחַת הָיוּ וְכוּ'. וּצְרִיכָא דְּאִי אַשְׁמְעִינָן נָכְרִי דְּלָא אָתֵי לְמִיסְרַךְ, אֲבָל קָטָן דְּאָתֵי לְמִיסְרַךְ אֵימָא לֹא וְאִי אַשְׁמְעִנָן קָטָן מִשּׁוּם דְּלָא אָתֵי לְאִיחֲלוּפֵי בְּגָדוֹל, אֲבָל נָכְרִי דְּאָתֵי לְאִיחֲלוּפֵי בְּגָדוֹל אֵימָא לֹא צְרִיכָא. אָמַר רַב חִסְדָּא, אָמַר רַב קְטִינָא: לֹא שָׁנוּ אֶלָּא דְּאָמַר לוֹ אֶלָּא אִם כֵּן הָיָה בּוֹ מוּם. אֲבָל אִם אָמַר לוֹ אִם נַעֲשֶׂה בּוֹ מוּם כְּמָאן דְּאָמַר לֵהּ זִיל עֲבִיד בֵּהּ מוּמָא דָּמֵי. אָמַר רָבָא: מִכְדִי מִמֵּילָא הוּא מַה לִּי הָיָה מַה לִּי נַעֲשֶׂה אֶלָּא נַעֲשֶׂה נָמֵי מִמֵּילָא הוּא וְלֹא שְׁנָא: זֶה הַכְּלָל: כָּל שֶׁהוּא לָדַעַת אָסוּר. לַאֲתוּיֵי מַאי לַאֲתוּיֵי גְּרָמָא שֶׁלֹּא לָדַעַת לַאֲתוּיֵי מֵסִיחַ לְפִי תֻּמּוֹ. הָיָה בְּכוֹר רְדָפוֹ בֵּעֲטוֹ וְעָשָׂה בּוֹ מוּם הֲרֵי זֶה שׁוֹחֲטִין עָלָיו. אָמַר רַב פַּפָּא: לֹא שָׁנוּ אֶלָּא שֶׁבֵּעֲטוֹ בִּשְׁעַת רְדִיפָה, אֲבָל לְאַחַר רְדִיפָה לָא פְּשִׁיטָא מַהוּ דְּתֵימָא צַעֲרֵהּ הוּא דְּמִדְכַּר קָא מַשְׁמַע לָן. אָמַר רַב יְהוּדָה: מֻתָּר לְהַטִּיל מוּם בִּבְכוֹר קדֶם שֶׁיָּצָא לַאֲוִיר הָעוֹלָם. אָמַר רָבָא: גַּדְיָא בְּאוּדְנֵהּ, אִימְרָא בְּשִׂפְוָתֵהּ. אִיכָּא דְּאַמְרֵי אִימְרָא נָמֵי בְּאוּדְנֵהּ אֵימוּר דֶּרֶךְ צְדָעָיו נָפַק. אָמַר רָבָא: אָכַל וְלָא מֵיחֱזֵי פָּעֵי וּמֵיחֱזֵי הֲוֵי מוּמָא מַאי קָא מַשְׁמַע לָן תָּנֵינָא הַחוּטִין הַחִיצוֹנוֹת שֶׁנִּפְגְּמוּ וְשֶׁנִּגְמְמוּ הַפְּנִימִיּוֹת שֶׁנֶּעֶקְרוּ מַאי טַעֲמָא לָאו מִשּׁוּם דְּכִי פָּעֵי מֵחֱזֵי. אָמַר רַב פַּפָּא: רָבָא נָמֵי טַעֲמָא דְּמַתְנִיתִין מְפָרֵשׁ מַאי טַעֲמָא נֶעֶקְרוּ הֲוֵי מוּמָא מִשּׁוּם דְּכִי פָּעֵי מֵיחֱזֵי:
GEMARA: The mishna mentions that one time children were involved in a case in which they unintentionally blemished a firstborn offering whose subsequent slaughter the Sages deemed permitted. The Gemara notes: And although the first clause of the mishna mentions a similar occurrence, the incident involving the children is necessary. As, had the tanna taught us only the incident involving the gentile, it might have been thought that the Sages permitted the slaughter of the firstborn offering only there, as it is not a problem if the gentile will acquire the habit of causing blemishes, because that prohibition does not apply to gentiles. But with regard to a Jewish minor, it is a concern that he is likely to acquire the habit of causing blemishes in firstborn offerings, and therefore one might say that even the first, unintentional time should not be permitted.
And had the tanna taught us only the incident involving a minor, it might have been thought that the Sages deemed the firstborn offering permitted only there, since there is no concern that people will come to confuse a minor with an adult. People would not erroneously conclude that it is permitted to cause a blemish on a firstborn offering intentionally merely due to an incident involving a minor. But in the case of a gentile adult, where this is a concern that people would come to confuse him with a Jewish adult, one might say that even the first, unintentional time should not be permitted. It is therefore necessary for the mishna to teach both cases.
§ The Gemara analyzes the incident involving the Roman quaestor. Rav Ḥisda says that Rav Ketina says: They taught that the firstborn offering is permitted only in a case where the bystanders said to the quaestor: A firstborn offering may not be slaughtered unless it has a blemish, as this is referring to a blemish that develops naturally. But if they said to him that a firstborn offering may be slaughtered only if a blemish was caused to form upon it, which indicates human intervention, it is considered as though they explicitly told him: Go and cause a blemish on it, in which case the animal is prohibited.
The Gemara cites a dissenting opinion. Rava said: Now consider, both expressions in fact indicate that the blemish occurred by itself, as both statements are in the passive. Accordingly, what difference is it to me whether the bystanders used the expression: If it had a blemish, or the expression: A blemish was caused in it? Rather, the expression: Was caused, also indicates that it occurred by itself, and there is no difference between the expressions. In both instances the firstborn offering would be permitted.
The mishna teaches that this is the principle: In the case of any blemish that is caused with his intent, the animal’s slaughter is prohibited. The Gemara explains: What does this principle serve to add? It serves to add an indirect action, i.e., a blemish caused in this manner is also considered an intentional act and the animal may not be slaughtered on its account.
The Gemara further inquires: What is added by the phrase in the second part of the principle: If the blemish was caused without his intent, the animal’s slaughter is permitted? This serves to add an instance where a gentile did not inquire about the nature of the firstborn offering, but rather discovered it from one who speaks offhandedly. Although the gentile intentionally caused a blemish in the animal, since the Jew did not intentionally prompt him to cause it, the animal is permitted.
MISHNA: If one’s firstborn offering was pursuing him, and he kicked the animal and caused a blemish in it, he may slaughter the animal on account of that blemish.
GEMARA: Rav Pappa says: They taught that the firstborn offering may be slaughtered only in an instance where he kicked it at the time of its pursuit. But if the individual kicked the animal after its pursuit, it may not be slaughtered, as he intended to cause a blemish in order to render it permitted to be slaughtered. The Gemara raises a difficulty: It is obvious that it is not permitted to slaughter the animal in such a case.
The Gemara explains: Rav Pappa’s statement is necessary, lest you say that it is in fact permitted to slaughter the firstborn offering since he kicked it after its pursuit only out of anger, as he recalls his distress caused by its pursuit of him, and not in order to render the animal permitted to be slaughtered. Rav Pappa therefore teaches us that it is assumed that he kicked the animal with the express intention of causing a blemish in it, not merely out of anger, and therefore it may not be slaughtered.
There are those who say the opposite version of this discussion. Rav Pappa says: Do not say that if the individual kicked the firstborn offering at the time of the pursuit, then yes, it is permitted to slaughter it, but if he kicked it not at the time of the pursuit, it is not permitted to slaughter it. Rather, even if he kicked it after its pursuit of him, it is also permitted. What is the reason? It is assumed that he kicked it after the pursuit not with the intention of causing a blemish, but because he recalls his distress caused by its pursuit of him.
§ Rav Yehuda says: It is permitted to cause a blemish in a firstborn fetus before it emerges into the air of the world, as it obtains its sacred status only when it is born. Applying this ruling, Rava said: In the case of a kid, it is practical to cause a blemish on its ear. Since a kid’s ears are long they emerge from the birth canal prior to the head. With regard to a lamb, whose ears are short and do not appear before the head, it is practical to cause a blemish only on its lip. There are those who say that there is a different version of this statement: In the case of a lamb as well, it is practical to cause a blemish on its ear, as one can say that it emerges from the birth canal through its temples, in which case its ears are visible first.
Rava says: In a case where a firstborn has a blemish in its mouth, if, when it eats, the blemish is not visible, but when it opens its mouth wide and cries out, it is visible, this is considered a blemish, rendering the animal fit for slaughter. The Gemara asks: What is this teaching us? We learn this in the mishna (39a) with regard to blemishes that render a firstborn offering fit for slaughter: The external gums that were damaged and lacking or that were scratched, and likewise, the internal gums that were entirely extracted, are considered blemished. What is the reason that if the internal gums were extracted it is considered a blemish? Is it not because when the animal opens its mouth wide and cries out, it is visible? If so, what is the novelty of Rava’s statement?
Rav Pappa says in response: Rava is not in fact teaching a novel halakha. Rather, he is explaining the reason for the ruling of the mishna: What is the reason that if the internal gums were extracted it is considered a blemish? It is that when the animal opens its mouth wide and cries out, the blemish is visible.
זוהר
פָּתְחוּ אִנְהוּ וְאָמְרוּ אֵיכָה יָשְׁבָה בָדָד הָעִיר. כְּתִיב כִּי יוֹם מְהוּמָה וּמְבוּסָה וּמְבוּכָה וְגוֹ'. כִּי יוֹם חַד יוֹמָא אִית לְקֻדְשָׁא בְּרִיךְ הוּא רְחִימָא דְּנַפְשֵׁהּ כְּלִילָא מִכָּל שְׁאָר יוֹמִין שִׁית יוֹמִין כְּלִילָן בֵּהּ וְהוּא כְּלָלָא דְּכֻלְּהוּ וְעַל דְּאַסְגִּיאוּ חוֹבִין אִסְתְּלֵק לְעֵלָּא לְבֵי עָלְמָא דַּחֲיָין כְּדֵין מִתְּחוּת שִׁפּוּלֵי מַשְׁכְּנָא קָם יוֹמָא דִּמְרִירוּ יוֹמָא דִּבְכִיָּה יוֹמָא דְּצַעֲרָא יוֹמָא דְּאִקְרֵי מְהוּמָה וּמְבוּסָה וּמְבוּכָה וְעָאל בְּגוֹ מַשְׁכְּנָא וּשֵׁצֵי וְסָאִיב וְרִבּוֹנָא דְּמַשְׁכְּנָא אָזֵל וְעָרָק וְאִתְתְּרַךְ מִגּוֹ מוֹתָבֵהּ לְגוֹ טוּרָא דִּלְבַר וּלְגוֹ טוֹרָא וּמַשְׁכְּנָא שֵׁיצֵי וְאִתְחָרֵב לְבָתָר נָחַת הַהוּא יוֹמָא עִלָּאָה דְּאִסְתְּלַק שָׁאַל עַל מַשְׁכְּנֵהּ וְהָא אִתְחָרַב עָאל וְאַשְׁגַּח עַל מָארֵי דְּמַשְׁכְּנָא מַטְרוֹנִיתָא רְחִימְתָּא דְּנַפְשֵׁהּ וְהָא אִתְתְּרָכַת וְעָרְקַת וְכָל בִּנְיָנָא סָתִיר כְּדֵין שָׁארֵי לְמִיגְעֵי גּוֹעָא כִּנְהִימָא דְּתַרְנְגוֹלָא עַל נוּקְבֵהּ, הֲדָא הוּא דִּכְתִיב: מְקַרְקֵר קִיר נְהִימָא כְּתַרְנְגוֹלָא קִיר רִבּוֹן שַׁלִּיטָא וְשׁוֹעַ אֶל הָהָר עָבִיד שַׁוְעָה וְצָוַח לְגַבֵּי טוּרָא דְּעָרְקַת תַּמָּן מַטְרוֹנִיתָא עָבִיד שׁוֹעַ צָוַח וְקָרֵי בִּנְהִימָה דִּבְכִיָּה אֵיכָה אֵיכָה רְחִימָתָא דְּנַפְשָׁאי. אֵיכָה שַׁפְנוּנִיתִי שְׁלֵמָתִי. אֵיכָה יְחִידָתָא דִּילִי דְּאִתְיַחֲדַת עִמִּי בְּיִחוּדָא. אֵיכָה דַּהֲוַת נָטְלַת בְּכָל יוֹמָא חָמֵשׁ וְעֶשְׂרִין אַתְוָן דְּיִחוּדָא וְאִתְקְרִיאַת כ''ה עַל דָּא אָחָתִי בְּרַתִּי אִמִּי לְאָן אַזְלַת לְאָן פָּנִית לְמֵיהַךְ אֲנָן דְּשַׁמְעִין בְּכָל יוֹמָא קִרְקוּרָא דָּא דְּרִבּוּנָנָא לָן יָאוּת לְמִבְכֵּי לָן יָאוּת לְמִסְפֵּד לָן יָאוּת לְמִפְתַּח אֵיכָה יָשְׁבָה בָדָד:
פָּתְחוּ הֵם, בְּנֵי בָּבֶל, וְאָמְרוּ, אֵיכָה יָשְׁבָה בָדָד הָעִיר. כָּתוּב, כִּי יוֹם מְהוּמָה וּמְבוּסָה וּמְבוּכָה וְגוֹ'. כִּי יוֹם, הַיְנוּ, כִּי יוֹם אֶחָד יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא אָהוּב נַפְשׁוֹ, הַכָּלוּל מִכָּל שְׁאָר הַיָּמִים, שִׁשָּׁה יָמִים כְּלוּלִים בּוֹ, וְהוּא כְּלָל כֻּלָּם, וְעַל שֶׁנִּתְרַבּוּ הָעֲוֹנוֹת נִסְתַּלֵּק לְמַעְלָה. לְבֵית הָעוֹלָם שֶׁל הַחַיִּים. אָז מִתַּחַת שׁוּלֵי הַמִּשְׁכָּן, קָם הַיּוֹם הַמַּר, יוֹם הַבְּכִיָּה, יוֹם הַצַעַר, יוֹם שֶׁנִּקְרָא מְהוּמָה וּמְבוּסָה וּמְבוּכָה, וְנִכְנָס בְּתוֹךְ הַמִּשְׁכָּן, וְהִשְׁחִית וְטִמֵּא. וְהָאָדוֹן שֶׁל הַמִּשְׁכָּן, הָלַךְ וּבָרַח וְגֹרָשׁ מִמּוֹשָׁבוֹ לָהָר שֶׁמִּבַּחוּץ, וְלָהָר הֶחָרֵב, וְהַמִּשְׁכָּן נֶחֱרָב. לְאַחַר כָּךְ, יָרַד אוֹתוֹ הַיּוֹם הָעֶלְיוֹן, שֶׁהוּא הַיְסוֹד, שֶׁנִּסְתַּלֵּק, שָׁאַל עַל מִשְׁכָּנוֹ, וְהִנֵּה נֶחֱרָב. נִכְנָס וְהִבִּיט עַל אֲדוֹן הַמִּשְׁכָּן, שֶׁהוּא הַמַּלְכָּה אֲהוּבַת נַפְשׁוֹ, וְהִיא מְגֹרֶשֶׁת וּבָרְחָה, וְכָל בִּנְיָנָהּ הֻסְתָּר, אָז הִתְחִיל לִגְעֹת גְּעִיָּה אַחַר גְּעִיָּה כִּנְהִימַת הַתַּרְנְגּוֹל, עַל נְקֵבָתוֹ. זֶה שֶׁנֶּאֱמַר, מְקַרְקֵּר קִיר, מְקַרְקֵּר, שֶׁנּוֹהֵם כַּתַּרְנְגּוֹל. קִיר, רִבּוֹן, שַׁלִּיט. וְשׁוֹעַ אֶל הָהָר: שֶׁעוֹשֶׂה שׁוֹעָה וְצוֹעֵק אֶל הָהָר, שֶׁהַמַּלְכָּה בָּרְחָה שָׁמָּה. דְּהַיְנוּ שֶׁעוֹשֶׂה שׁוֹעָה וְצוֹעֵק וְקוֹרֵא בִּנְהִימַת בְּכִיָּה, אֵיכָה. אֵיכָה אֲהוּבַת נַפְשִׁי, אֵיכָה יוֹנָתִי תַמָּתִי, אֵיכָה יְחִידָה שֶׁלִּי שֶׁנִּתְיַחֲדָה עִמִּי בְּיִחוּד. אֵיכָה שֶׁהָיְתָה לוֹקַחַת בְּכָל יוֹם כ''ה אוֹתִיּוֹת הַיִּחוּד, שֶׁבַּכָּתוּב, שְׁמַע יִשְׂרָאֵל וְגוֹ'. שֶׁעַל שֵׁם זֶה נִקְרֵאת כֹּה. אֲחוֹתִי בִּתִּי אִמִּי, אָנָּה הָלַכְתְּ, אָנָּה אַתְּ פּוֹנָה לָלֶכֶת. אָנוּ, בְּנֵי בָּבֶל, הַשּׁוֹמְעִים בְּכָל יוֹם הַקִּרְקוּר הַזֶּה שֶׁל אֲדוֹנֵנוּ, לָנוּ רָאוּי לִבְכֹּת, לָנוּ רָאוּי לִסְפֹּד, לָנוּ רָאוּי לִפְתֹּחַ אֵיכָה. אֵיכָה יָשְׁבָה בָדָד וְגוֹ'.
הלכה פסוקה
א. הַמִּנְהָג הַפָּשׁוּט בְּכָל יִשְׂרָאֵל שֶׁמַּשְׁלִימִין אֶת הַתּוֹרָה בְּשָׁנָה אֶחָת מַתְחִילִין בְּשַׁבָּת שֶׁאַחַר חַג הַסֻכּוֹת וְקוֹרִין בְּסֵדֶר בְּרֵאשִׁית. בַּשְּׁנִיָּה אֵלֶּה תּוֹלְדוֹת. בַּשְּׁלִישִׁית וַיֹּאמֶר ה' אֶל אַבְרָם וְקוֹרְאִין וְהוֹלְכִין עַל הַסֵּדֶר הַזֶּה עַד שֶׁגּוֹמְרִין אֶת הַתּוֹרָה בְּחַג הַסֻּכּוֹת. וְיֵשׁ מִי שֶׁמַּשְׁלִים אֶת הַתּוֹרָה בְּשָׁלשׁ שָׁנִים וְאֵינוֹ מִנְהָג פָּשׁוּט:
ב. עֶזְרָא תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרִין קְלָלוֹת שֶׁבְּסֵפֶר וַיִּקְרָא קדֶם עֲצֶרֶת וְשֶׁבְּמִשְׁנֵה תּוֹרָה קדֶם רֹאשׁ הַשָּׁנָה. וְהַמִּנְהָג הַפָּשׁוּט שֶׁיְּהוּ קוֹרִין בְּמִדְבַּר סִינַי קדֶם עֲצֶרֶת וָאֶתְחַנַּן אַחַר תִּשְׁעָה בְּאָב. אַתֶּם נִצָבִים קדֶם רֹאשׁ הַשָּׁנָה צַו אֶת אַהֲרֹן קדֶם הַפֶּסַח בְּשָׁנָה פְּשׁוּטָה, לְפִיכָךְ יֵשׁ שַׁבָּתוֹת שֶׁקּוֹרִין שַׁחֲרִית שְׁנֵי סְדָרִים, כְּגוֹן אִשָּׁה כִּי תַזְרִיעַ וְזֹאת תִּהְיֶה תּוֹרַת הַמְצֹרָע. אִם בְּחֻקּוֹתַי עִם בְּהַר סִינַי וְכַיּוֹצֵא בָּהֶן כְּדֵי שֶׁיֻּשְׁלְמוּ בְּשָׁנָה וְיִקְרְאוּ אוֹתָן הַסְּדָרִים בְּעוֹנָתָן:
The custom prevailing through Israel is [that the reading of the Pentateuch is completed in one year]*The passage in brackets is omitted in the manuscript, apparently erased.. It is begun on the Sabbath after the feast of Tabernacles, when the portion commencing Bereshith "In the Beginning" (Genesis 1:1) is read. On the second Sabbath, that beginning, "These are the generations of Noah" (Genesis 6:9) is read; on the third, that beginning, "And the Lord said to Abraham" (ibid. 12:1), and so on in regular order till the last portion is read on the feast of Tabernacles. Some complete the reading of the Pentateuch in three years, but this is not a prevalent custom.
Ezra instituted the rule for Israel that the portion containing the Imprecations in the book of Leviticus (26:3-end of book) should be read before the feast of Pentecost; and those in the book of Deuteronomy (26:1-29:8) before the New Year. The prevalent custom is to read the portion Bemidbar Sinai (Numbers 1:1-4:20) before Pentecost; Vaethchanan (Deuteronomy 3:23-7:11) after the Ninth of Ab; Atem Nitzabim (Deuteronomy 29:9-30:20) before the New Year; Tzav ess Aharon (Leviticus 6:1-8:36) before Passover in an ordinary year (of twelve months). Hence, on some Sabbaths, two portions are read during the morning service, for example, Isha Ki Tazria (Leviticus 12:1-13:59) and Vezoth tihejeh Torath Hametzora (ibid. 14:1-15:33); Bechukotai (ibid. 26:3-end of book) and Behar Sinai (ibid. 25:1-26:2) etc.; the purpose being to ensure that the reading of the Pentateuch shall be completed in one year and that the portions above mentioned shall be read at their appointed periods.
מוסר
(זֶה יְסוֹד לִמּוּד הַיִּרְאָה) יְסוֹד יִרְאֵי אֱלֹקִים תְּחִלַּת חָכְמָה יִרְאַת ה' כְּשֶׁתָּבוֹא לַעֲשׂוֹת שׁוּם דָּבָר תַּחֲשֹׁב אִם הָיָה אָדָם אַחֵר עוֹשֵׂהוּ אִם הָיָה שׁוֹאֵל לְךָ עֵצָה מֶה הָיִיתָ אוֹמֵר לוֹ. וְכֵן אָמְרוּ: וְתִפְאֶרֶת לוֹ מִן הָאָדָם כַּאֲשֶׁר פִּלַּלְתָּ לַאֲחֵרִים תִּרְאֶה לָךְ. רֵאשִׁית חָכְמָה קְנֵה חָכְמָה כְּשֶׁיַּגִּיעַ בִּנְךָ לִלְמֹד אַל תִּקְנֶה לוֹ אֶלָּא רַב חָכָם וִירֵא שָׁמַיִם, שֶׁנֶּאֱמַר: (משלי א) יִרְאַת ה' רֵאשִׁית דָּעַת. וְזֶה כְּדֵי לְהַכְנִיסוֹ בְּיִרְאַת ה' וְעוֹד מִכָּל רֵאשִׁית תִּתֶּן לוֹ כְּדִכְתִיב: (יחזקאל מד) רֵאשִׁית כָּל בִּכּוּרֵי כֹל וְכָל תְּרוּמַת כֹּל. וְכֵן תִּתֶּן לוֹ רֵאשִׁית הַיּוֹם וְהַלַּיְלָה לְבָרְכוֹ בַּמֶּה שֶׁמְּהַנֶּה לָךְ בַּיּוֹם וּבַלַּיְלָה וְכֵן הוּא אוֹמֵר: כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנַנְתָּה שֶׁהוּא מַעֲרִיב עֲרָבִים וְיוֹצֵר אוֹר: