תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
א (טז) וָאֲצַוֶּה֙ אֶת־שֹׁ֣פְטֵיכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר שָׁמֹ֤עַ בֵּין־אֲחֵיכֶם֙ וּשְׁפַטְתֶּ֣ם צֶ֔דֶק בֵּֽין־אִ֥ישׁ וּבֵין־אָחִ֖יו וּבֵ֥ין גֵּרֽוֹ׃
וּפַקֵּדִית יָת דַּיָנֵיכוֹן בְּעִדָּנָא הַהִיא לְמֵימָר שְׁמָעוּ בֵּין אֲחֵיכוֹן וּתְדוּנוּן קוּשְׁטָא בֵּין גַּבְרָא וּבֵין אֲחוּהִי וּבֵין גִּיּוֹרֵיהּ:
(יז) לֹֽא־תַכִּ֨ירוּ פָנִ֜ים בַּמִּשְׁפָּ֗ט כַּקָּטֹ֤ן כַּגָּדֹל֙ תִּשְׁמָע֔וּן לֹ֤א תָג֙וּרוּ֙ מִפְּנֵי־אִ֔ישׁ כִּ֥י הַמִּשְׁפָּ֖ט לֵאלֹהִ֣ים ה֑וּא וְהַדָּבָר֙ אֲשֶׁ֣ר יִקְשֶׁ֣ה מִכֶּ֔ם תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו׃
לָא תִשְׁתְּמוֹדְעוּן אַפִּין בְּדִינָא מִלֵּי זְעֵרָא כְרַבָּא תִּשְׁמְעוּן לָא תִדְחֲלוּן מִן קֳדָם גַּבְרָא אֲרֵי דִינָא דַּיְיָ הוּא וּפִתְגָּמָא דִּי יִקְשֵׁי מִנְּכוֹן תְּקָרְבוּן לְוָתִי וְאֶשְׁמְעִנֵּיהּ:
(יח) וָאֲצַוֶּ֥ה אֶתְכֶ֖ם בָּעֵ֣ת הַהִ֑וא אֵ֥ת כׇּל־הַדְּבָרִ֖ים אֲשֶׁ֥ר תַּעֲשֽׂוּן׃
וּפַקֵּדִית יָתְכוֹן בְּעִדָּנָא הַהִיא יָת כָּל פִּתְגָּמַיָּא דִּי תַעְבְּדוּן:
(יט) וַנִּסַּ֣ע מֵחֹרֵ֗ב וַנֵּ֡לֶךְ אֵ֣ת כׇּל־הַמִּדְבָּ֣ר הַגָּדוֹל֩ וְהַנּוֹרָ֨א הַה֜וּא אֲשֶׁ֣ר רְאִיתֶ֗ם דֶּ֚רֶךְ הַ֣ר הָֽאֱמֹרִ֔י כַּאֲשֶׁ֥ר צִוָּ֛ה יְהֹוָ֥ה אֱלֹהֵ֖ינוּ אֹתָ֑נוּ וַנָּבֹ֕א עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ׃
וּנְטַלְנָא מֵחֹרֵב וְהַלִּיכְנָא יָת כָּל מַדְבְּרָא רַבָּא וּדְחִילָא הַהוּא דִּי חֲזֵיתוּן אֹרַח טוּרָא דֶאֱמֹרָאָה כְּמָא דִי פַקִּיד יְיָ אֱלָהָנָא יָתָנָא וַאֲתֵינָא עַד רְקַם גֵּיאָה:
(כ) וָאֹמַ֖ר אֲלֵכֶ֑ם בָּאתֶם֙ עַד־הַ֣ר הָאֱמֹרִ֔י אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ׃
וַאֲמָרִית לְכוֹן אֲתֵיתוּן עַד טוּרָא דֶאֱמֹרָאָה דַּיְיָ אֱלָהָנָא יָהֵב לָנָא:
(כא) רְ֠אֵ֠ה נָתַ֨ן יְהֹוָ֧ה אֱלֹהֶ֛יךָ לְפָנֶ֖יךָ אֶת־הָאָ֑רֶץ עֲלֵ֣ה רֵ֗שׁ כַּאֲשֶׁר֩ דִּבֶּ֨ר יְהֹוָ֜ה אֱלֹהֵ֤י אֲבֹתֶ֙יךָ֙ לָ֔ךְ אַל־תִּירָ֖א וְאַל־תֵּחָֽת׃
חֲזֵי יְהַב יְיָ אֱלָהָךְ קֳדָמָךְ יָת אַרְעָא סַק אַחֲסַן כְּמָא דִי מַלִּיל יְיָ אֱלָהָא דַאֲבָהָתָךְ לָךְ לָא תִדְחַל וְלָא תִתְּבָר:
1 (16) And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.
(17) Do not respect persons in judgment; but hear the small as well as the great; do not be afraid of the face of any man; for the judgment is God’s: and the cause that is too hard for you, bring it to me, and I will hear it.
(18) And I commanded you at that time all the things which you should do.
(19) And when we departed from Ḥorev, we went through all that great and terrible wilderness, which you saw; by the way of the mountain of the Emori, as the Lord our God commanded us; and we came to Qadesh-barnea.
(20) And I said to you, You are come to the mountain of the Emori, which the Lord our God gives to us.
(21) Behold, the Lord thy God has set the land before thee: go up and possess it, as the Lord God of thy fathers has said to thee; fear not, nor be discouraged.
נביאים
א (טז) רַֽחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ רֹ֥עַ מַעַלְלֵיכֶ֖ם מִנֶּ֣גֶד עֵינָ֑י חִדְל֖וּ הָרֵֽעַ׃
תּוּבוּ לְאוֹרַיְתָא וְאִדַכּוּ מֵחוֹבֵיכוֹן וְאַעְדוֹ בִישׁוּת עוֹבָדֵיכוֹן מִקֳבֵיל מֵימְרִי אִתְמְנִיעוּ מִלְאַבְאָשָׁא:
(יז) לִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט אַשְּׁר֣וּ חָמ֑וֹץ שִׁפְט֣וּ יָת֔וֹם רִ֖יבוּ אַלְמָנָֽה׃ {ס}
אַלִיפוּ לְאוֹטָבָא תְּבָעוּ דִינָא זַכּוּ דַאֲנִיס דוּנוּ דִין יַתְמָא עֲבִידוּ קַבִּילוּ קְבֵילַת אַרְמַלְתָּא:
(יח) לְכוּ־נָ֛א וְנִוָּכְחָ֖ה יֹאמַ֣ר יְהֹוָ֑ה אִם־יִהְי֨וּ חֲטָאֵיכֶ֤ם כַּשָּׁנִים֙ כַּשֶּׁ֣לֶג יַלְבִּ֔ינוּ אִם־יַאְדִּ֥ימוּ כַתּוֹלָ֖ע כַּצֶּ֥מֶר יִֽהְיֽוּ׃
בְּכֵן כַּד תְּתוּבוּן לְאוֹרַיְתָא תִּבְעוּן מִן קֳדָמַי וְאַעְבֵּיד בָּעוּתְכוֹן אֲמַר יְיָ אִם יְהוֹן חוֹבֵיכוֹן כְּתִימִין כְּצִבְעוֹנִין כְּתַלְגָא יֶחֱוָרוּן אִם יִסְמְקוּן כְּזָהֳרֵיתָא כַּעֲמַר נְקֵי יְהוֹן:
(יט) אִם־תֹּאב֖וּ וּשְׁמַעְתֶּ֑ם ט֥וּב הָאָ֖רֶץ תֹּאכֵֽלוּ׃
אִם תֵּיבוּן וּתְקַבְּלוּ לְמֵימְרִי טוּבָא דְאַרְעָא תֵּיכְלוּן:
(כ) וְאִם־תְּמָאֲנ֖וּ וּמְרִיתֶ֑ם חֶ֣רֶב תְּאֻכְּל֔וּ כִּ֛י פִּ֥י יְהֹוָ֖ה דִּבֵּֽר׃ {פ}
וְאִם תְּסָרְבוּן וְלָא תְקַבְּלוּן לְמֵימְרִי בְּחֶרֶב סָגְאָה תִּתְקַטְלוּן אֲרֵי מֵימְרָא דַייָ גְזַר כֵּן:
(כא) אֵיכָה֙ הָיְתָ֣ה לְזוֹנָ֔ה קִרְיָ֖ה נֶאֱמָנָ֑ה מְלֵֽאֲתִ֣י מִשְׁפָּ֗ט צֶ֛דֶק יָלִ֥ין בָּ֖הּ וְעַתָּ֥ה מְרַצְּחִֽים׃
אֵיכְדֵין תָּבוּ עוֹבְדָהָא לְמֶהֱוֵי כְטָעִיתָא קַרְתָּא מְהֵימַנְתָּא דַהֲוַת מַלְיָא עָבְדֵי דִינָא קוּשְׁטָא הֲוָה מִתְעֲבֵיד בָּהּ וּכְעַן אִינוּן קְטוֹלֵי נַפְשָׁן:
1 (16) Wash you, make you clean; put away the evil of your doings from before my eyes; cease to do evil;
(17) learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
(18) Come now, and let us reason together, says the Lord: though your sins be like scarlet, they shall be as white as snow; though they be red like crimson, they shall be white as wool.
(19) If you are willing and obedient, you shall eat the good of the land:
(20) but if you refuse and rebel, you shall be devoured with the sword: for the mouth of the Lord has spoken it.
(21) How is the faithful city become a harlot! it was full of judgment; righteousness lodged in it; but now murderers.
כתובים
צב (טז) לְ֭הַגִּיד כִּֽי־יָשָׁ֣ר יְהֹוָ֑ה צ֝וּרִ֗י וְֽלֹא־[עַוְלָ֥תָה] (עלתה) בּֽוֹ׃ {פ}
מְטוּל דִיחַווּן דַיָרֵי אַרְעָא אֲרוּם תְרִיץ יְיָ תָּקְפִי וְלֵית עַוְלְתָה בֵּיהּ:
צג (א) יְהֹוָ֣ה מָלָךְ֮ גֵּא֢וּת לָ֫בֵ֥שׁ לָבֵ֣שׁ יְ֭הֹוָה עֹ֣ז הִתְאַזָּ֑ר אַף־תִּכּ֥וֹן תֵּ֝בֵ֗ל בַּל־תִּמּֽוֹט׃
יְיָ מְלִיךְ גֵיוְתָנוּתָא אַלְבֵּשׁ אַלְבֵּשׁ יְיָ עוּשְׁנָא וְאִזְדַרַז לְחוֹד תַּקֵיף תֵּבֵל דְלָא תִזְדַעְזָע:
(ב) נָכ֣וֹן כִּסְאֲךָ֣ מֵאָ֑ז מֵעוֹלָ֣ם אָֽתָּה׃
מְתַקָן כּוּרְסְיָךְ מִן לְקַדְמִין מִן עַלְמָא אַתְּ אֱלָהָא:
(ג) נָשְׂא֤וּ נְהָר֨וֹת ׀ יְֽהֹוָ֗ה נָשְׂא֣וּ נְהָר֣וֹת קוֹלָ֑ם יִשְׂא֖וּ נְהָר֣וֹת דׇּכְיָֽם׃
זְקִיפִין נַהַרְוָתָא יְיָ זְקִיפִין נַהַרְוָתָא קָלְהוֹן בְּשִׁירְתָא יְקַבְּלוּן נַהַרְוָתָא אֲגַר שְׁבָחֵיהוֹן:
(ד) מִקֹּל֨וֹת ׀ מַ֤יִם רַבִּ֗ים אַדִּירִ֣ים מִשְׁבְּרֵי־יָ֑ם אַדִּ֖יר בַּמָּר֣וֹם יְהֹוָֽה׃
מִן קָלָן דְמַיִין סַגִיעִין מִמְשַׁבְּחַיָא תְבִירֵי יַמָא רַבָּא מְשַׁבַּח בִּשְׁמֵי מְרוֹמָא דַיָי:
(ה) עֵֽדֹתֶ֨יךָ ׀ נֶאֶמְנ֬וּ מְאֹ֗ד לְבֵיתְךָ֥ נַאֲוָה־קֹ֑דֶשׁ יְ֝הֹוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃ {פ}
סְהִדְוָתָךְ קַשִׁיטִין לַחֲדָא לְבֵית מַקְדְשָׁךְ יָאִין וְקַדִישִׁין יְיָ לְאוֹרִיכוּת יוֹמִין:
92 (16) to declare that the Lord is upright: he is my rock, and there is no unrighteousness in him.
93 (1) The Lord reigns, he is clothed with majesty; the Lord is robed; he has girded himself with strength: the world also is established, that it cannot be moved.
(2) Thy throne is established of old: Thou art from everlasting.
(3) The floods have lifted up, O Lord, the floods have lifted up their voice; the floods lift up their roaring.
(4) The Lord on high is mightier than the noise of many waters, than the mighty waves of the sea.
(5) Thy testimonies are very sure: holiness becomes Thy house, O Lord, for length of days.
משנה
א. וְאֵלּוּ הֵן הַלּוֹקִין, הַבָּא עַל אֲחוֹתוֹ, וְעַל אֲחוֹת אָבִיו, וְעַל אֲחוֹת אִמּוֹ, וְעַל אֲחוֹת אִשְׁתּוֹ, וְעַל אֵשֶׁת אָחִיו, וְעַל אֵשֶׁת אֲחִי אָבִיו, וְעַל הַנִּדָּה, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר. אַלְמָנָה וּגְרוּשָׁה, חַיָּבִין עָלֶיהָ מִשּׁוּם שְׁנֵי שֵׁמוֹת. גְּרוּשָׁה וַחֲלוּצָה, אֵינוֹ חַיָּב אֶלָּא מִשֵּׁם אֶחָד בִּלְבָד:
ב. הַטָּמֵא שֶׁאָכַל אֶת הַקֹּדֶשׁ, וְהַבָּא אֶל הַמִּקְדָּשׁ טָמֵא, וְהָאוֹכֵל חֵלֶב, וְדָם, וְנוֹתָר, וּפִגּוּל, וְטָמֵא, הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, וְהָאוֹכֵל חָמֵץ בְּפֶסַח, וְהָאוֹכֵל וְהָעוֹשֶׂה מְלָאכָה בְּיוֹם הַכִּפּוּרִים, וְהַמְפַטֵּם אֶת הַשֶּׁמֶן, וְהַמְפַטֵּם אֶת הַקְּטֹרֶת, וְהַסָּךְ בְּשֶׁמֶן הַמִּשְׁחָה, וְהָאוֹכֵל נְבֵלוֹת וּטְרֵפוֹת, שְׁקָצִים וּרְמָשִׂים. אָכַל טֶבֶל וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. כַּמָּה יֹאכַל מִן הַטֶּבֶל וִיהֵא חַיָּב, רַבִּי שִׁמְעוֹן אוֹמֵר כָּל שֶׁהוּא, וַחֲכָמִים אוֹמְרִים כַּזַּיִת. אָמַר לָהֶם רַבִּי שִׁמְעוֹן, אֵין אַתֶּם מוֹדִים לִי בְּאוֹכֵל נְמָלָה כָּל שֶׁהוּא חַיָּב. אָמְרוּ לוֹ, מִפְּנֵי שֶׁהִיא כִבְרִיָּתָהּ. אָמַר לָהֶן, אַף חִטָּה אַחַת כִּבְרִיָּתָהּ:
ג. הָאוֹכֵל בִּכּוּרִים עַד שֶׁלֹּא קָרָא עֲלֵיהֶן, קָדְשֵׁי קָדָשִׁים חוּץ לַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי חוּץ לַחוֹמָה, הַשּׁוֹבֵר אֶת הַעֶצֶם בַּפֶּסַח הַטָּהוֹר, הֲרֵי זֶה לוֹקֶה אַרְבָּעִים. אֲבָל הַמּוֹתִיר בַּטָּהוֹר וְהַשּׁוֹבֵר בַּטָּמֵא, אֵינוֹ לוֹקֶה אַרְבָּעִים:
ד. הַנּוֹטֵל אֵם עַל הַבָּנִים, רַבִּי יְהוּדָה אוֹמֵר, לוֹקֶה וְאֵינוֹ מְשַׁלֵּחַ. וַחֲכָמִים אוֹמְרִים, מְשַׁלֵּחַ וְאֵינוֹ לוֹקֶה. זֶה הַכְּלָל, כָּל מִצְוַת לֹא תַעֲשֶׂה שֶׁיֶּשׁ בָּהּ קוּם עֲשֵׂה, אֵין חַיָּבִין עָלֶיהָ:
ה. הַקּוֹרֵחַ קָרְחָה בְרֹאשׁוֹ, וְהַמַּקִּיף פְּאַת רֹאשׁוֹ, וְהַמַּשְׁחִית פְּאַת זְקָנוֹ, וְהַשּׂוֹרֵט שְׂרִיטָה אַחַת עַל הַמֵּת, חַיָּב. שָׂרַט שְׂרִיטָה אַחַת עַל חֲמִשָּׁה מֵתִים אוֹ חָמֵשׁ שְׂרִיטוֹת עַל מֵת אֶחָד, חַיָּב עַל כָּל אַחַת וְאֶחָת. עַל הָרֹאשׁ, שְׁתַּיִם, אַחַת מִכָּאן וְאַחַת מִכָּאן. עַל הַזָּקָן, שְׁתַּיִם מִכָּאן וּשְׁתַּיִם מִכָּאן וְאַחַת מִלְּמָטָּה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם נְטָלוֹ כֻלּוֹ כְאַחַת, אֵינוֹ חַיָּב אֶלָּא אֶחָת. וְאֵינוֹ חַיָּב עַד שֶׁיִּטְּלֶנּוּ בְתָעַר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ לִקְּטוֹ בְמַלְקֵט אוֹ בִרְהִיטְנִי, חַיָּב:
ו. הַכּוֹתֵב כְּתֹבֶת קַעֲקַע, כָּתַב וְלֹא קִעֲקַע, קִעֲקַע וְלֹא כָתַב, אֵינוֹ חַיָּב, עַד שֶׁיִּכְתֹּב וִיקַעֲקֵעַ בִּדְיוֹ וּבִכְחֹל וּבְכָל דָּבָר שֶׁהוּא רוֹשֵׁם. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיִּכְתּוֹב שָׁם הַשֵּׁם, שֶׁנֶּאֱמַר (ויקרא יט) וּכְתֹבֶת קַעֲקַע לֹא תִתְּנוּ בָּכֶם אֲנִי ה':
ז. נָזִיר שֶׁהָיָה שׁוֹתֶה בַיַּיִן כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּשְׁתֶּה אַל תִּשְׁתֶּה וְהוּא שׁוֹתֶה, חַיָּב עַל כָּל אַחַת וְאֶחָת:
ח. הָיָה מִטַּמֵּא לְמֵתִים כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּטַּמֵּא, אַל תִּטַּמֵּא, וְהָיָה מִטַּמֵּא, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מְגַלֵּחַ כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תְּגַלֵּחַ אַל תְּגַלֵּחַ וְהוּא מְגַלֵּחַ, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה לָבוּשׁ בְּכִלְאַיִם כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּלְבָּשׁ אַל תִּלְבָּשׁ וְהוּא פוֹשֵׁט וְלוֹבֵשׁ, חַיָּב עַל כָּל אַחַת וְאֶחָת:
ט. יֵשׁ חוֹרֵשׁ תֶּלֶם אֶחָד וְחַיָּב עָלָיו מִשּׁוּם שְׁמֹנָה לָאוִין, הַחוֹרֵשׁ בְּשׁוֹר וַחֲמוֹר, וְהֵן מֻקְדָּשִׁים, בְּכִלְאַיִם בַּכֶּרֶם, וּבַשְּׁבִיעִית, וְיוֹם טוֹב, וְכֹהֵן וְנָזִיר בְּבֵית הַטֻּמְאָה. חֲנַנְיָא בֶּן חֲכִינַאי אוֹמֵר, אַף הַלּוֹבֵשׁ כִּלְאָיִם. אָמְרוּ לוֹ, אֵינוֹ הַשֵּׁם. אָמַר לָהֶם, אַף לֹא הַנָּזִיר הוּא הַשֵּׁם:
י. כַּמָּה מַלְקִין אוֹתוֹ, אַרְבָּעִים חָסֵר אַחַת. שֶׁנֶּאֱמַר (דברים כה) בְּמִסְפָּר אַרְבָּעִים, מִנְיָן שֶׁהוּא סָמוּךְ לְאַרְבָּעִים. רַבִּי יְהוּדָה אוֹמֵר, אַרְבָּעִים שְׁלֵמוֹת הוּא לוֹקֶה. וְהֵיכָן הוּא לוֹקֶה אֶת הַיְתֵרָה, בֵּין כְּתֵפָיו:
יא. אֵין אוֹמְדִין אוֹתוֹ אֶלָּא בְמַכּוֹת הָרְאוּיוֹת לְהִשְׁתַּלֵּשׁ. אֲמָדוּהוּ לְקַבֵּל אַרְבָּעִים, לָקָה מִקְצָת וְאָמְרוּ שֶׁאֵינוֹ יָכוֹל לְקַבֵּל אַרְבָּעִים, פָּטוּר. אֲמָדוּהוּ לְקַבֵּל שְׁמֹנֶה עֶשְׂרֵה, מִשֶּׁלָּקָה אָמְרוּ שֶׁיָּכוֹל הוּא לְקַבֵּל אַרְבָּעִים, פָּטוּר. עָבַר עֲבֵרָה שֶׁיֶּשׁ בָּהּ שְׁנֵי לָאוִין, אֲמָדוּהוּ אֹמֶד אֶחָד, לוֹקֶה וּפָטוּר. וְאִם לָאו, לוֹקֶה וּמִתְרַפֵּא וְחוֹזֵר וְלוֹקֶה:
יב. כֵּיצַד מַלְקִין אוֹתוֹ, כּוֹפֵת שְׁתֵּי יָדָיו עַל הָעַמּוּד הֵילָךְ וְהֵילָךְ, וְחַזַּן הַכְּנֶסֶת אוֹחֵז בִּבְגָדָיו, אִם נִקְרְעוּ נִקְרָעוּ, וְאִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבּוֹ. וְהָאֶבֶן נְתוּנָה מֵאַחֲרָיו, חַזַּן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. וּרְצוּעָה שֶׁל עֵגֶל בְּיָדוֹ, כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה, וּשְׁתֵּי רְצוּעוֹת עוֹלוֹת וְיוֹרְדוֹת בָּהּ:
יג. יָדָהּ טֶפַח וְרָחְבָּהּ טֶפַח, וְרֹאשָׁהּ מַגַּעַת עַל פִּי כְרֵסוֹ. וּמַכֶּה אוֹתוֹ שְׁלִישׁ מִלְּפָנָיו וּשְׁתֵּי יָדוֹת מִלְּאַחֲרָיו. וְאֵינוֹ מַכֶּה אוֹתוֹ לֹא עוֹמֵד וְלֹא יוֹשֵׁב אֶלָּא מֻטֶּה, שֶׁנֶּאֱמַר (דברים כה) וְהִפִּילוֹ הַשֹּׁפֵט. וְהַמַּכֶּה מַכֶּה בְיָדוֹ אַחַת בְּכָל כֹּחוֹ:
יד. וְהַקּוֹרֵא קוֹרֵא (שם כח) אִם לֹא תִשְׁמֹר לַעֲשׂוֹת וְגוֹ' וְהִפְלָא ה' אֶת מַכֹּתְךָ וְאֵת מַכּוֹת וְגוֹ', וְחוֹזֵר לִתְחִלַּת הַמִּקְרָא (שם כט) וּשְׁמַרְתֶּם אֶת דִּבְרֵי הַבְּרִית הַזֹּאת וְגוֹ', וְחוֹתֵם (תהלים עח) וְהוּא רַחוּם יְכַפֵּר עָוֹן וְגוֹ', וְחוֹזֵר לִתְחִלַּת הַמִּקְרָא. וְאִם מֵת תַּחַת יָדוֹ, פָּטוּר. הוֹסִיף לוֹ עוֹד רְצוּעָה אַחַת וָמֵת, הֲרֵי זֶה גוֹלֶה עַל יָדוֹ. נִתְקַלְקֵל בֵּין בְּרֶעִי בֵּין בְּמַיִם, פָּטוּר. רַבִּי יְהוּדָה אוֹמֵר, הָאִישׁ בְּרֶעִי וְהָאִשָּׁה בְּמָיִם:
יה. כָּל חַיָּבֵי כְרֵתוֹת שֶׁלָּקוּ, נִפְטְרוּ יְדֵי כְרֵתָתָן, שֶׁנֶאֱמַר (דברים כה) וְנִקְלָה אָחִיךָ לְעֵינֶיךָ, כְּשֶׁלָּקָה הֲרֵי הוּא כְאָחִיךָ, דִּבְרֵי רַבִּי חֲנַנְיָא בֶּן גַּמְלִיאֵל. אָמַר רַבִּי חֲנַנְיָא בֶּן גַּמְלִיאֵל, מָה אִם הָעוֹבֵר עֲבֵרָה אַחַת, נוֹטֵל נַפְשׁוֹ עָלֶיהָ, הָעוֹשֶׂה מִצְוָה אַחַת, עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּנָּתֵן לוֹ נַפְשׁוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, מִמְּקוֹמוֹ הוּא לָמֵד, שֶׁנֶּאֱמַר (ויקרא יח) וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת וְגוֹ', וְאוֹמֵר (שם) אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם. הָא, כָּל הַיּוֹשֵׁב וְלֹא עָבַר עֲבֵרָה, נוֹתְנִין לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה. רַבִּי שִׁמְעוֹן בַּר רַבִּי אוֹמֵר, הֲרֵי הוּא אוֹמֵר (דברים יב) רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְגוֹ', וּמָה אִם הַדָּם שֶׁנַּפְשׁוֹ שֶׁל אָדָם קָצָה מִמֶּנּוּ, הַפּוֹרֵשׁ מִמֶּנּוּ מְקַבֵּל שָׂכָר, גָּזֵל וַעֲרָיוֹת שֶׁנַּפְשׁוֹ שֶׁל אָדָם מִתְאַוָּה לָהֶן וּמְחַמַּדְתָּן, הַפּוֹרֵשׁ מֵהֶן עַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּזְכֶּה לוֹ וּלְדוֹרוֹתָיו וּלְדוֹרוֹת דּוֹרוֹתָיו עַד סוֹף כָּל הַדּוֹרוֹת:
יו. רַבִּי חֲנַנְיָא בֶּן עֲקַשְׁיָא אוֹמֵר, רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת אֶת יִשְׂרָאֵל, לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת, שֶׁנֶּאֱמַר (ישעיה מב) יְיָ חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר:
1. After enumerating in tractate Sanhedrin those liable to be executed and in the previous chapter those liable to be exiled, the mishna proceeds to enumerate those liable to receive lashes. These are the people who are flogged by Torah law for violating a prohibition: One who engages in intercourse with his sister, or with his father’s sister, or with his mother’s sister, or with his wife’s sister, or with his brother’s wife, or with the wife of his father’s brother, or with a menstruating woman. Likewise, one is flogged in the case of a widow who married a High Priest, a divorcée or a ḥalutza who married an ordinary priest, a mamzeret, i.e., a daughter born from an incestuous or adulterous relationship, or a Gibeonite woman who married a Jew of unflawed lineage, and a Jewish woman of unflawed lineage who married a Gibeonite or a mamzer, i.e., a son born from an incestuous or adulterous relationship. The mishna elaborates: If a woman was both a widow and a divorcée, as after she was widowed she remarried and was divorced, a High Priest is liable to receive two sets of lashes for marrying her due to the violation of two different prohibitions, that of his marrying a widow and that of his marrying a divorced woman. If a woman was both a divorcée and a ḥalutza, from two different men, an ordinary priest who marries her is liable to receive only one set of lashes, due to the violation of one prohibition alone.
2. The mishna continues enumerating those liable to receive lashes: A ritually impure person who ate sacrificial food and one who entered the Temple while ritually impure. And one who eats the forbidden fat of a domesticated animal; or blood; or notar, leftover flesh from an offering after the time allotted for its consumption; or piggul, an offering invalidated due to intent to sprinkle its blood, burn its fats on the altar, or consume it, beyond its designated time; or one who partakes of an offering that became impure, is flogged. And one who slaughters a sacrificial animal or sacrifices it on an altar outside the Temple courtyard, and one who eats leavened bread on Passover, and one who eats on Yom Kippur and one who performs labor on Yom Kippur, and one who blends the anointing oil for non-sacred use, and one who blends the incense that was burned on the altar in the Sanctuary for non-sacred use, and one who applies the anointing oil, and one who eats unslaughtered animal or bird carcasses, or tereifot, which are animals or birds with a condition that will lead to their death within twelve months, or repugnant creatures, or creeping animals, is liable to receive lashes. If one ate untithed produce, i.e., produce from which terumot and tithes were not separated; or first-tithe produce whose teruma of the tithe was not taken; or second-tithe produce or sacrificial food that was not redeemed; he is liable to receive lashes. With regard to the measure for liability for eating forbidden food, the mishna asks: How much does one need to eat from untithed produce and be liable to receive lashes? Rabbi Shimon says: If one ate any amount of untithed produce he is liable to receive lashes. And the Rabbis say: He is liable only if he eats an olive-bulk, which is the minimum measure characterized as eating. Rabbi Shimon said to them: Do you not concede to me with regard to one who eats an ant of any size that he is liable to receive lashes? The Rabbis said to Rabbi Shimon: He receives lashes for eating an ant of any size due to the fact that it is an intact entity in the form of its creation, and that is what the Torah prohibited. Rabbi Shimon said to them: One kernel of wheat is also in the form of its creation, and therefore one should be liable to receive lashes for eating any intact entity.
3. In the case of a priest who eats first fruits before the one who brought the fruits to the Temple recited over those fruits the Torah verses that he is obligated to recite (see Deuteronomy 26:3–10); and one who ate offerings of the most sacred order outside the curtains surrounding the Tabernacle courtyard, or outside the Temple courtyard; and one who ate offerings of lesser sanctity or second-tithe produce outside the wall of Jerusalem; and also one who breaks the bone of a ritually pure Paschal offering; in all these cases he is flogged with forty lashes. But one who leaves the flesh of the ritually pure Paschal offering until the morning of the fifteenth of Nisan, and one who breaks a bone of a ritually impure Paschal offering, is not flogged with forty lashes.
4. With regard to one who takes the mother bird with her fledglings, thereby violating the Torah prohibition: “You shall not take the mother with her fledglings; you shall send the mother, and the fledglings you may take for yourself” (Deuteronomy 22:6–7), Rabbi Yehuda says: He is flogged for taking the mother bird, and does not send the mother, and the Rabbis say: He sends the mother and is not flogged, as this is the principle: With regard to any prohibition that entails a command to arise and perform a mitzva, he is not liable to receive lashes for its violation.
5. One who creates a bald spot upon his head, and one who rounds the edge of his head by shaving the hair adjacent to the ear, and one who mars the edge of his beard, and one who cuts one incision in a display of mourning over the dead, are all liable to receive lashes. If he cut one incision over five dead people, or five incisions over one dead person, he is liable to receive lashes for each and every one. For rounding the edges of his head, one is liable to receive two sets of lashes, one from here, the hair adjacent to one ear, and one from there, the hair adjacent to the other ear. For marring the edges of his beard there are two edges from here, on one side of his face, and two from there, on the other side, and one from below, on his chin. Rabbi Eliezer says: If he removed the hair on all the edges of his beard in one action, he is liable to receive only one set of lashes for all of them. And one is liable for marring the edges of his beard only if he removes the hair with a razor. Rabbi Eliezer says: Even if he removed the hair with tweezers [malket] or with a plane [rehitni], he is liable to receive lashes.
6. One who imprints a tattoo, by inserting a dye into recesses carved in the skin, is also liable to receive lashes. If one imprinted on the skin with a dye but did not carve the skin, or if one carved the skin but did not imprint the tattoo by adding a dye, he is not liable; he is not liable until he imprints and carves the skin, with ink, or with kohl [keḥol], or with any substance that marks. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He is liable only if he writes the name there, as it is stated: “And a tattoo inscription you shall not place upon you, I am the Lord” (Leviticus 19:28).
7. A nazirite who was drinking wine all day is liable to receive only one set of lashes. If onlookers said to him: Do not drink, do not drink, forewarning him several times, and he drinks after each forewarning, he is liable to receive lashes for each and every drink.
8. If the nazirite was rendering himself impure through exposure to corpses all day, he is liable to receive only one set of lashes. If they said to him: Do not render yourself impure, do not render yourself impure, and he renders himself impure after each forewarning, he is liable for each and every incident. If the nazirite was shaving his hair all day, he is liable to receive only one set of lashes. If they said to him: Do not shave, do not shave, and after each forewarning he shaves, he is liable for each and every time he shaves. If a person was wearing a garment consisting of diverse kinds of wool and linen all day, he is liable to receive only one set of lashes. If they said to him: Do not wear it, do not wear it, and he removes it and dons it after each forewarning, he is liable for each and every time that he dons the garment.
9. Apropos the case where one receives several sets of lashes for performing a single action, the mishna continues: There is one who plows a single furrow and is liable to receive lashes for violating eight prohibitions. How so? For plowing with an ox and a donkey, in violation of the prohibition: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10); and they are consecrated, and therefore he is guilty of misuse of consecrated property; and he is plowing diverse kinds in a vineyard; and it is during the Sabbatical Year, when it is prohibited to work the land; and it is on a Festival, when plowing is a prohibited labor; and he is both a priest and a nazirite and is performing the plowing in a place of impurity imparted by a corpse, which is prohibited for both a priest (see Leviticus 21:1) and a nazirite (see Numbers 6:6). Ḥananya ben Ḥakhinai says: If he was wearing a garment consisting of diverse kinds of wool and linen while plowing he is also flogged for violating that prohibition. The Sages said to him: That is not a prohibition in the same category as the others, as it is not connected to the act of plowing. Ḥananya ben Ḥakhinai said to them: According to that criterion, the fact that he is a nazirite is also not in the same category, as a nazirite and a priest are not flogged for plowing; rather, they are flogged for contracting impurity imparted by a corpse.
10. With how many lashes does one flog a person sentenced to receive lashes? One flogs him with forty lashes less one, as it is stated: “And he shall strike him before him, in accordance with his wickedness, by number. Forty he shall strike him, he shall not add” (Deuteronomy 25:2–3). The mishna joins the end of the first verse and the beginning of the second, forming the phrase: “By number, forty,” which is interpreted as: A sum adjacent to forty. Rabbi Yehuda says: He is flogged with a full forty lashes. And where is he flogged the extra lash? As the mishna proceeds to explain, the thirty-nine lashes are divided into three and administered in three places on the body of the person being flogged; according to Rabbi Yehuda there is one lash that remains. That lash is administered between his shoulders.
11. One assesses the number of lashes that the one being punished is capable of withstanding only with a number of lashes fit to be divided into three equal groups. If the assessment was that he can survive twenty lashes, he is flogged with eighteen. Likewise, if doctors assessed concerning him that he is able to receive forty lashes and survive, and he is then flogged some of those forty lashes, and then they assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt from the additional lashes. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and once he was flogged eighteen times they assessed that he is able to receive forty, he is exempt from receiving additional lashes. If one performed a transgression that involves two prohibitions, and they assessed concerning him a single assessment of the number of lashes that he could withstand in punishment for both transgressions, he is flogged in accordance with their assessment and is exempt from any additional lashes. And if not, if he was assessed with regard to the lashes that he could withstand for one transgression, he is flogged and is allowed to heal, and then is flogged again for violating the second prohibition.
12. How do they flog him? He ties the two hands of the person being flogged on this side and that side of a post, and the attendant of the congregation takes hold of his garments to remove them. If they were ripped in the process, they were ripped, and if they were unraveled, they were unraveled, and he continues until he bares his chest. And the stone upon which the attendant stands when flogging is situated behind the person being flogged. The attendant of the congregation stands on it with a strap in his hand. It is a strap of calf hide, and is doubled, one into two, and two into four, and two straps of donkey hide go up and down the doubled strap of calf hide.
13. The length of its handle is one handbreadth, and the width of the straps is one handbreadth, and the strap must be long enough so that its end reaches the top of his abdomen, i.e., his navel, when he is flogged from behind. And the attendant flogs him with one-third of the lashes from the front of him, on his chest, and two one-third portions from behind him, on his back. And he does not flog him when the one receiving lashes is standing, nor when he is sitting; rather, he flogs him when he is hunched, as it is stated: “And the judge shall cause him to lie down, and strike him” (Deuteronomy 25:2), which indicates that the one receiving lashes must be in a position that approximates lying down. And the attendant flogging the one receiving lashes flogs [makeh] him with one hand with all his strength,
14. and the court crier recites the verses: “If you do not observe to perform all the words of this law that are written in this book, that you may fear this glorious and awesome name, the Lord your God. And the Lord will make your plagues [makkotekha] outstanding, and the plagues of your descendants, and even great plagues, and of long continuance, and severe sicknesses, and of long continuance” (Deuteronomy 28:58–59). And then he returns to the beginning of the verse. He also recites: “And you shall observe the matters of this covenant, and do them, that you may make all that you do to prosper” (Deuteronomy 29:8), and concludes with the verse: “And He is merciful and shall atone for transgression, and destroys not; and many a time does He turn His anger away, and does not stir up all His wrath” (Psalms 78:38), and then returns to the beginning of the verse that starts: “If you do not observe to perform.” If the one being flogged dies at the hand of the attendant, the latter is exempt, because he acted at the directive of the court. If the attendant added for him an additional lash with a strap and he died, the attendant is exiled to a city of refuge on his account, as an unwitting murderer. If the one being flogged involuntarily sullies himself, due to fear or pain, whether with excrement or with urine, he is exempt from further lashes. Rabbi Yehuda says that the threshold of shame for men and women is different: The man is exempted if he sullies himself with excrement, and the woman is exempted even with urine.
15. All those liable to receive karet who were flogged are exempted from their punishment of karet, as it is stated: “And your brother shall be debased before your eyes” (Deuteronomy 25:3), indicating: Once he is flogged he is as your brother, as his sin has been atoned and he is no longer excised from the Jewish people; this is the statement of Rabbi Ḥananya ben Gamliel. And Rabbi Ḥananya ben Gamliel says: And if for one who performs one transgression his soul is taken for it, as one’s soul can be uprooted from the world for one transgression, for one who performs a single mitzva, it is all the more so the case that his soul will be given to him, as the reward for performing mitzvot is greater than the punishment for performing transgressions. Rabbi Shimon says: It is derived from its own place in the Torah, as it is stated at the conclusion of the passage discussing intercourse with forbidden relatives, which is punishable with karet: “And the souls that perform them shall be excised” (Leviticus 18:29), and it states toward the beginning of that chapter: “That a person shall perform and live by them” (Leviticus 18:5). It is inferred that with regard to one who sits and did not perform a transgression, God gives him a reward like that received by one who performs a mitzva. Rabbi Shimon bar Rabbi Yehuda HaNasi says that as the verse states: “Only be steadfast to not eat the blood, as the blood is the soul” (Deuteronomy 12:23), it can be derived a fortiori: And if with regard to the blood, which a person’s soul loathes, one who abstains from its consumption receives a reward for that action, as it is written in a subsequent verse: “You shall not eat it, so that it shall be good for you and for your children after you” (Deuteronomy 12:25); then concerning robbery and intercourse with forbidden relatives, which a person’s soul desires and covets, one who abstains from their performance and overcomes his inclination, all the more so that he and his descendants and the descendants of his descendants until the end of all generations will merit a reward.
16. Rabbi Ḥananya ben Akashya says: The Holy One, Blessed be He, sought to confer merit upon the Jewish people; therefore, He increased for them Torah and mitzvot, as each mitzva increases merit, as it is stated: “It pleased the Lord for the sake of His righteousness to make the Torah great and glorious” (Isaiah 42:21). God sought to make the Torah great and glorious by means of the proliferation of mitzvot.
גמרא
אוֹחֵז בִּבְגָדָיו וְכוּ'. מַאי טַעֲמָא. מִשּׁוּם נִקְלָה. אָמַר רַב שֵׁשַׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָא. מִנַּיִן לִרְצוּעָה שֶׁהִיא שֶׁל עֵגֶל. דִּכְתִיב (דברים כה) אַרְבָּעִים יַכֶּנּוּ. וְסָמִיךְ לֵהּ לֹא תַּחְסוֹם שׁוֹר בְּדִישׁוֹ. וְאָמַר רַב שֵׁשַׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָא: כָּל הַמְבַזֶּה אֶת הַמּוֹעֲדוֹת כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה, דִּכְתִיב (שמות לד) אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָךְ. וְסָמִיךְ לֵהּ: אֶת חַג הַמַּצוֹת תִּשְׁמֹר. וְאָמַר רַב שֵׁשַׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָא: כָּל הַמְסַפֵּר לָשׁוֹן הָרָע וְכָל הַמְקַבֵּל לָשׁוֹן הָרָע, וְכָל הַמֵּעִיד עֵדוּת שֶׁקֶר רָאוּי לְהַשְׁלִיכוֹ לַכְּלָבִים, דִּכְתִיב (שם כב) לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ. וְסָמִיךְ לֵהּ: לֹא תִשָּׂא שֵׁמַע שָׁוְא וְגוֹ'. קְרִי בֵּהּ נָמֵי לֹא תַשִּׂיא. וּשְׁתֵּי רְצוּעוֹת וְכוּ'. תָּנָא שֶׁל חֲמוֹר כִּדְדָרִישׁ הַהוּא גְּלִילָאָה עָלֵהּ דְּרַב חַסְדָּא יָדַע שׁוֹר קוֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע וְגוֹ'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יָבֹא מִי שֶׁמַּכִּיר אֵבוּס בְּעָלָיו וְיִפְרַע מִמִּי שֶׁאֵינוֹ מַכִּיר אֵבוּס בְּעָלָיו. מַלְקִין אוֹתוֹ וְכוּ'. מְנָא הָנֵי מִילֵי אָמַר רַב כַּהֲנָא דְּאָמַר קְרָא (דברים כה) וְהִפִּילוֹ הַשּׁוֹפֵט וְהִכָּהוּ לְפָנָיו כְּדֵי רִשְׁעָתוֹ בְּמִסְפַּר רִשְׁעָה אַחַת מִלְּפָנָיו וּשְׁתֵּי רִשְׁעִיּוֹת מֵאַחֲרָיו וְאֵינוֹ מַכֶּה אוֹתוֹ וְכוּ'. אָמַר רַב חַסְדָּא אָמַר רַבִּי יוֹחָנָן: מִנַּיִן לִרְצוּעָה שֶׁהִיא מֻכְפֶּלֶת. שֶׁנֶּאֱמַר: וְהִפִּילוֹ. וְהָא מִבְּעֵי לֵהּ לְגוּפֵהּ אִם כֵּן לִכְתֹּב קְרָא יַטֵּהוּ. מַאי הִפִּילוֹ. שְׁמַע מִינָהּ תַּרְתֵּי. הַמַּכֶּה מַכֶּה בְּיָדוֹ. תָּנוּ רַבָּנָן: אֵין מַעֲמִידִין חַזָּנִים אֶלָּא חַסְרֵי כֹּחַ וִיתִירֵי מַדָּע. רַבִּי יְהוּדָה אוֹמֵר: אֲפִלּוּ חַסְרֵי מַדָּע וִיתִירֵי כֹּחַ. אָמַר רָבָא: כַּוָּתֵיהּ דְּרַבִּי יְהוּדָה מִסְתַּבְּרָא, דִּכְתִיב: לֹא יוֹסִיף פֶּן יוֹסִיף. אִי אָמַרְתְּ בִּשְׁלְמָא חַסְרֵי מַדָּע, הַיְנוּ דִּצְרִיךְ לְאַזְהוּרֵיהּ, אֶלָּא אִי אָמַרְתְּ יְתִירֵי מַדָּע מִי צָרִיךְ לְאַזְהוּרֵיהּ. וְרַבָּנָן אֵין מְזָרְזִין אֶלָּא לִמְזֹרָז. תָּנָא כְּשֶׁהוּא מַגְבִּיהַּ מַגְבִּיהּ בִּשְׁתֵּי יָדָיו, וּכְשֶׁהוּא מַכֶּה, מַכֶּה בְּיָדוֹ אֶחָת, כִּי הֵיכִי דְּלֵיתֵהּ מִדִּידֵיהּ:
GEMARA: The mishna teaches that the attendant rips the garments of the person about to be flogged. The Gemara explains: What is the reason for this? It is due to the verse: “Forty he shall flog him…and your brother shall be debased before you” (Deuteronomy 25:3), as tearing his garments debases him.
Rav Sheshet says in the name of Rabbi Elazar ben Azarya: From where is it derived with regard to the strap used for flogging that it is a strap from the hide of a calf? It is as it is written: “Forty he shall flog him,” and juxtaposed to it is written: “You shall not muzzle an ox in its threshing” (Deuteronomy 25:4), indicating that the strap is from the hide of an ox.
And Rav Sheshet says in the name of Rabbi Elazar ben Azarya: From where is it derived with regard to a yevama who happened before a yavam afflicted with boils, that one does not compel her to enter into that levirate marriage? It is derived from a verse, as it is written: “You shall not muzzle an ox in its threshing,” and juxtaposed to it is written: “When brothers dwell together” (Deuteronomy 25:5), which is the passage dealing with levirate marriage. The yevama is not muzzled, as it were, when she states that she does not want to enter into levirate marriage with him.
And Rav Sheshet says in the name of Rabbi Elazar ben Azarya: Concerning anyone who treats the Festivals with contempt, it is as though he is worshipping idols, as it is written: “Molten gods you shall not make for yourself” (Exodus 34:17), and juxtaposed to it is written: “The festival of Passover you shall observe” (Exodus 34:18).
And Rav Sheshet says in the name of Rabbi Elazar ben Azarya: Concerning anyone who speaks malicious speech, and any-one who accepts malicious speech as the truth, and anyone who testifies a false testimony, it is fit to throw him to the dogs, as it is written: “To the dog you shall cast it” (Exodus 22:30), and juxtaposed to it is written: “You shall not accept [lo tissa] a false report; do not join with the wicked to be a false witness” (Exodus 23:1). In addition to prohibitions against false testimony and against accepting malicious speech, Rav Sheshet also reads into the verse the meaning: You shall not relate [lo tassi] a false report.
§ The mishna teaches: And two straps go up and down the doubled strap of calf hide. The Sage taught: And they are straps of donkey hide. As a certain Galilean interpreted before Rav Ḥisda: It is written: “The ox knows its owner, and the donkey its master’s trough; but Israel does not know, My people does not consider” (Isaiah 1:3). The Holy One, Blessed be He, says: Let the one who recognizes its master’s trough, an ox and donkey, come and exact retribution, through lashes with a strap of ox and donkey hide, from one who does not recognize his Master’s trough and performs transgressions.
The mishna teaches: The length of its handle is one handbreadth, and the width of the straps is one handbreadth, and the strap must be long enough so that its end reaches the top of his abdomen. Abaye said: Conclude from it that for each and every one, we craft the strap according to the size of their back. Rava said to him: If so, there will be numerous straps in court for them. Rather, Rava said: It has loops; when the attendant wants, he ties the loops to shorten the strap, and when the attendant wants, he loosens the loops to lengthen the strap. The length of the strap can be adjusted to correspond to the height of the person being flogged.
§ The mishna teaches: One flogs him with one-third of the lashes from the front of him and two one-third portions from behind him. The Gemara asks: From where are these matters derived? Rav Kahana said: It is derived from a verse, as the verse states: “And the judge shall cause him to lie down, and strike him before him in accordance with his wickedness, by number” (Deuteronomy 25:2), indicating that the attendant strikes him in accordance with one portion of wickedness from the front of him, and two portions of wickedness from behind him.
The mishna teaches: And he does not flog him when the one receiving lashes is standing, nor when he is sitting; rather, he flogs him when he is hunched, as it is stated: “And the judge shall cause him to lie down.” Rav Ḥisda says that Rabbi Yoḥanan says: From where is it derived with regard to the strap that it is doubled? It is derived from a verse, as it is stated: And he shall cause him to lie down [vehippilo], which is interpreted based on the similar Aramaic root ayin, peh, peh, meaning double. The Gemara asks: But doesn’t he require that verse for the fundamental halakha itself, as the mishna teaches: He flogs him when he is hunched. The Gemara answers: If so, let the verse write: Shall bend him. What is the meaning of: “Shall cause him to lie down”? Conclude two conclusions from it: The halakha that the person being flogged must be hunched, and the allusion to the doubling of the strap.
§ The mishna teaches: And the attendant flogging the one receiving lashes flogs him with one hand with all his strength. The Sages taught: For the administration of lashes, the court appoints only attendants who are lacking in strength and are exceedingly knowledgeable in Torah. Rabbi Yehuda says: The court may appoint even those who are lacking in knowledge and are exceedingly strong.
Rava said: It is reasonable to rule in accordance with the opinion of Rabbi Yehuda, as it is written: “Forty he shall flog him; he shall not exceed, lest he continue to beat him” (Deuteronomy 25:3). He explains: Granted, if you say that even people lacking in halakhic knowledge are appointed, that is why it is necessary to warn him not to add lashes. But if you say only people who are exceedingly knowledgeable are appointed, does the Torah need to warn the attendant? Apparently, even a person lacking in knowledge can be appointed as an attendant. And according to the Rabbis, that is no proof, as there is an expression that one implores only one who is already implored. In other words, only one who is already cognizant of a halakha can be effectively warned to observe it.
It is taught: When the attendant raises the strap to administer the lashes, he raises it with both hands, and when he flogs the one receiving lashes, he flogs with one hand, so that the lashes will come from him in a deliberate manner.
זוהר
שָׁלְחוּ לְהוּ בְּנֵי אַרְעָא קַדִּישָׁא יָאוּת דְּאַתּוּן אִתְבַּדַּרְתּוּן בְּנֵי עַמְמַיָּא וְאַתּוּן לְבַר מֵאַרְעָא קַדִּישָׁא וְיָאוּת לְכוּ לְמִבְכֵּי עָלַיְכוּ וְעַל גַּרְמַיְכוּ דִּנְפַקְתּוּן מִנְּהוֹרָא לַחֲשׁוֹכָא כְּעַבְדָּא דְּנָפִיק מִבֵּי מָארֵי אֲבָל אֲנָן אִית לָן לְמִבְכֵּי וּלְמֶעְבַּד הֶסְפֵּדָא וְלָן שָׁדַר קֻדְשָׁא בְּרִיךְ הוּא סִפְרָא דְּהֶסְפֵּדָא דַּאֲנָן בְּנָהָא דְּמַטְרוֹנִיתָא וַאֲנָן מִבְּנֵי בֵּיתָהּ וְיַדְעִין יְקָרָא דְּמָארֵי עָלְמָא וְלָן יָאוּת לְמִבְכֵּי וּלְפָרָשָׁא אִנּוּן אַלְפָא בֵּיתִין וַאֲנָן יַתְמִין בְּלָא אַבָּא וְאִמָּא וּמִסְתַּכְּלִין עֵינִין לְכָתְלֵי בֵּיתָא דְּאִמָּנָא וְהָא אִתְחָרַב וְלָא אַשְׁכַּחֲנָא לָהּ דַּהֲוַת יָנְקָא לָן בְּכָל יוֹמָא בְּיוֹמִין קַדְמָאִין מִשְּׁפִּירוּ דִּילָהּ וַהֲוַת נְחִימַת לָן וּמְמַלְּלַת עַל לִבָּנָא כְּאִימָּא לִבְרָהּ, כַּנֶּאֱמַר: כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ. וְהַשְׁתָּא אִסְתַּכְּלָן עֵינִין לְכָל סְטָר וַאֲתַר בֵּית מוֹתְבָא דְּאִמָּנָא אִתְבַּלְבַּל וְהָא אִתְחָרַב וּבָטַשׁ רֵישָׁא לְכָתְלֵי בֵּיתָא וּמוֹתְבָא. מָאן יְנַחֵם לָן וּמָאן יְמַלֵּל עַל לִבָּנָא וְיָגִין עֲלָנָא קָמֵי מַלְכָּא מַלְכָּא כַּד הֲוֵינָן חָטְאָן קָמֵי אֲבוּנָא וְסָלִיק רְצוּעָה לְאַלְקָאָה לָן אִיהוּ קְיָמָא לְקַמָּן וּמְקַבְּלָא מַלְקִיּוּתָא דְּמַלְכָּא בְּגִין לְאַגָּנָא עֲלָנָא, כְּמוֹ שֶׁנֶּאֱמַר: וְהוּא מְחֹלָל מִפְּשָׁעֵינוּ מְדֻכָּא מֵעֲוֹנֹתֵינוּ וּבַחֲבוּרָתוֹ נִרְפָּא לָנוּ. וְהַשְׁתָּא אִמָּא לֵית לָן וַי לָן וַי לְכוּ (ס''א לבתר לית) לָן יָאוּת לְמִבְכֵּי לָן יָאוּת לְמִסְפֵּד לָן יָאוּת לְפַתְרָא אִנּוּן מִלִּין דִּמְרִירוּ וּלְאוֹדָעָא לְהוּ לְאִנּוּן דְּיָדְעֵי לְמִבְכֵּי מִילִין דְּהֶסְפֵּדָא נְקָרֵב בְּכָל יוֹמָא לְגַבֵּי עַרְסָא דְּאִמָּנָא וְלָא נִשְׁכַּח לָהּ תַּמָּן נְשָׁאַל עָלַהּ לֵית מָאן דְּיַשְׁגַּח עָלָן. נְשָׁאַל לְעַרְסָא דִּילָהּ אִתְבַּלְבְּלָא נְשָׁאֵל לְכֻרְסַיָּא נְפָלַת. נְשָׁאֵל לְהֵיכְלִין דִּילָהּ אוּמָאָן אִנּוּן דְּלָא יַדְעִין מִנָּה. נְשָׁאֵל לְעַפְרָא רְשִׁימוּ דְּעִקְּבְתָא לֵית תַּמָּן נְשָׁאִלִ לְאִגָּרָא הָא אִגָּרָא אָתִיב לָן דְּתַמָּן יָתְבָא מְבַכָּא וּמְיַלֶּלֶת וְאָזְלַת מְבַכָּה צַוְחַת בְּקַל מְרִירוּ עָלָן מֵאִגָּרָא לְאִגָּרָא כַּמָּה דְּאַתְּ אָמֵר מַה לָּךְ אֵיפֹא כִּי עָלִית כֻּלָּךְ לְגַגּוֹת. נְשָׁאֵל לְאָרְחִין וּשְׁבִילִין כֻּלְּהוּ אָמְרִין דְּשָׁמְעוּ קָל מְרִירוּ דְּבֶכִיָהּ דִּמְבַכָּה עַל בְּנָהָא וְלָא יַדְעִין לְאָן אִסְתַּכְּלַת. לָן יָאוּת לְמִבְכֵּי לָן יָאוּת לְמִסְפֵּד וּלְנַשֵּׁק עַפְרָא דְּרַגְלָהָא נְנַשֵּׁק אֲתַר בֵּי מוֹתְבָא נְנַשֵּׁק לְכָתְלֵי דְּהֵיכָלָא וְנִבְכֵּי בִּמְרִירוּ. אֲנָן נִפְתַּח בְּהֶסְפְּדָא דְּנֶחֱמֵי בְּכָל יוֹמָא כָּל הַאי נִבְכֵי תָּדִיר וְלָא אִתְנְשֵׁי מְרִירוּ דִּבְכִיָּה מִינָן:
שָׁלְחוּ לָהֶם בְּנֵי הָאָרֶץ הַקְּדוֹשָׁה, אֱמֶת הִיא שֶׁאַתֶּם נִתְפַּזַּרְתֶּם בֵּין הָעַמִּים, וְאַתֶּם מִחוּץ לָאָרֶץ הַקְּדוֹשָׁה, וְרָאוּי לָכֶם לִבְכּוֹת עֲלֵיכֶם וְעַל עַצְמְכֶם, שֶׁיָּצָאתֶם מֵאוֹר לְחֹשֶךְ, כְּעֶבֶד הַיּוֹצֵא מִבֵּית אֲדוֹנוֹ. אֲבָל אָנוּ, יֵשׁ לָנוּ לִבְכּוֹת וְלַעֲשׂוֹת הֶסְפֵּד, וְלָנוּ שָׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא סֵפֶר הַהֶסְפֵּד, שֶׁאָנוּ בְּנֵי הַמַּלְכָּה, וְאָנוּ מִבְּנֵי בֵּיתָהּ, וְיוֹדְעִים כָּבוֹד אֲדוֹן הָעוֹלָם. וְעַל כֵּן לָנוּ רָאוּי לִבְכֹּת וּלְפָרֵשׁ אֵלּוּ הָאַלְפָא בֵּיתוֹת, שֶׁבְּסֵפֶר אֵיכָה. וְאָנוּ יְתוֹמִים בְּלִי אָב וָאֵם, וְהָעֵינַיִם מִסְתַּכְּלוֹת לַכֹּתֶל, בֵּיתָהּ שֶׁל אִמֵּנוּ, וְהִנֵּה נֶחֱרָב, וְלֹא מָצָאנוּ אוֹתָהּ. שֶׁהָיְתָה מֵינֶקֶת אוֹתָנוּ בְּכָל יוֹם בַּיָּמִים הָרִאשׁוֹנִים מִשֶּׁפַע הַמֻּבְחָר שֶׁלָּהּ. וְהָיְתָה מְנַחֶמֶת אוֹתָנוּ וּמְדַבֶּרֶת עַל לִבֵּנוּ כְּמוֹ אֵם לִבְנָהּ. כְּדִכְתִיב כָּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנוּ וְגוֹ'. וְעַתָּה הָעֵינַיִם מִסְתַּכְּלוֹת לְכָל צַד, וּמָקוֹם בֵּית מוֹשָׁבָהּ שֶׁל אִמֵּנוּ נִתְבַּלְבֵּל וְהִנֵּה נֶחֱרָב. נַכֶּה רֹאשֵׁינוּ בְּכָתְלֵי בֵּיתָהּ וּמוֹשָׁבָהּ, מִי יְנַחֵם אוֹתָנוּ, וּמִי יְדַבֵּר עַל לִבֵּנוּ, וְיָגֵן עָלֵינוּ לִפְנֵי הַמֶּלֶךְ. כְּשֶׁהָיִינוּ חוֹטְאִים לִפְנֵי אָבִינוּ, וְהֵרִים אֶת הַשּׁוֹט לְהַכּוֹת אוֹתָנוּ, הִיא עָמְדָה לְפָנֵינוּ, וּמְקַבֶּלֶת הָהַכָּאָה שֶׁל הַמֶּלֶךְ כְּדֵי לְהָגֵן עָלֵינוּ. כְּדִכְתִיב, וְהוּא מְחֹלָל מִפְּשָׁעֵינוּ מְדוּכָּא מֵעֲוֹנוֹתֵינוּ וְגוֹ'. וּבַחֲבוּרָתוֹ נִרְפָּא לָנוּ. וְעַתָּה אֵין לָנוּ אֵם, אוֹי לָנוּ, אוֹי לָכֶם. לָנוּ רָאוּי לִבְכֹּת, לָנוּ רָאוּי לְהַסְפִּיד. לָנוּ רָאוּי לְבָאֵר אֵלּוּ הַדְּבָרִים הַמָּרִים שֶׁבְּסֵפֶר אֵיכָה, לְהוֹדִיעַ לָהֶם, לְאוֹתָם הַיּוֹדְעִים לִבְכּוֹת, אֶת דִּבְרֵי הַהֶסְפֵּד. אָנוּ קְרֵבִים בְּכָל יוֹם לְמִטָּתָהּ שֶׁל אִמֵּנוּ, וְאֵין אָנוּ מוֹצְאִים אוֹתָהּ שָׁמָּה. אָנוּ שׁוֹאֲלִים עָלֶיהָ, וְאֵין מִי שֶׁיַּבִּיט עָלֵינוּ. נִשְׁאַל אֶת מִטָּתָהּ, וְהִנֵּה מִתְבַּלְבֶּלֶת. נִשְׁאַל אֶת כִּסְאָהּ, וְהִנֵּהוּ נוֹפֵל. נִשְׁאָל אֶת הֵיכָלוֹתֶיהָ, וְהֵם נִשְׁבָּעִים שֶׁאֵינָם יוֹדְעִים מִמֶּנָּהּ. נִשְׁאַל אֶת הֶעָפָר, וְרֹשֶם עִקְּבוֹתֶיהָ אֵינֶנוּ שָׁם. אָנוּ שׁוֹאֲלִים אֶת הַגָּג, וְהִנֵּה הַגָּג מֵשִׁיב לָנוּ, שֶׁהִיא יוֹשֶׁבֶת שָׁם מְבַכָּה וּמְיַלֶּלֶת עָלֵינוּ, וְהוֹלֶכֶת מִגָּג אֶל גָּג, וּמְבַכָּה וְצוֹעֶקֶת בְּקוֹל מָר עָלֵינוּ. כְּדִכְתִיב, מַה לָךְ אֵפוֹא כִּי עָלִית כֻּלְּךְ לַגַּגּוֹת. נִשְׁאַל לַדְּרָכִים וְלַשְּׁבִילִים, כֻּלָּם אוֹמְרִים, שֶׁשָּׁמְעוּ קוֹל מָר שֶׁל בְּכִיָּה שֶׁבּוֹכָה עַל בָּנֶיהָ, וְאֵינָם יוֹדְעִים אֵיפֹה הִיא הָלְכָה. לָנוּ רָאוּי לִבְכֹּת, לָנוּ רָאוּי לְהַסְפִּיד. נְנַשֵּׁק עֲפַר רַגְלֶיהָ, נְנַשֵּׁק מָקוֹם בֵּית מוֹשָׁבָהּ, נְנַשֵּׁק כָּתְלֵי הָהֵיכָל, וְנִבְכֶּה מָרָה. אָנוּ נִפְתָּח בְּהֶסְפֵּד מִפְּנֵי שֶׁאָנוּ רוֹאִים כָּל כָּךְ בְּכָל יוֹם. נִבְכֶּה תָּמִיד, וּמְרִירוּת הַבְּכִיָּה לֹא תִּשָּׁכַח מִמֶּנּוּ.
הלכה פסוקה
א. אֵין קוֹרְאִין בְּחֻמָּשִׁין בְּבָתֵּי כְּנֵסִיּוֹת מִשּׁוּם כְּבוֹד צִבּוּר וְאֵין גּוֹלְלִין סֵפֶר תּוֹרָה בְּצִבּוּר מִפְּנֵי טֹרַח הַצִבּוּר שֶׁלֹּא יַטְרִיחַ עֲלֵיהֶם לִהְיוֹתָן עוֹמְדִין עַד שֶׁיִּגְלל סֵפֶר תּוֹרָה. לְפִיכָךְ אִם יִצְטָרְכוּ לִקְרוֹת שְׁנֵי עִנְיָנִים מוֹצִיאִין שְׁנֵי סִפְרֵי תּוֹרוֹת. וְלֹא יִקְרָא אִישׁ אֶחָד עִנְיָן אֶחָד בִּשְׁתֵּי תּוֹרוֹת שֶׁמָּא יֹאמְרוּ סֵפֶר רִאשׁוֹן פָּגוּם הָיָה וּלְפִיכָךְ קוֹרֵא בַּשֵּׁנִי:
ב. כָּל הַגּוֹלֵל סֵפֶר תּוֹרָה גּוֹלְלוֹ מִבַּחוּץ וּכְשֶׁהוּא מְהַדְּקוֹ מְהַדְּקוֹ מִבִּפְנִים. וְצָרִיךְ לְהַעֲמִידוֹ עַל הַתֶּפֶר כְּדֵי שֶׁלֹּא יִקָּרַע מָקוֹם שֶׁמּוֹצִיאִין סֵפֶר תּוֹרָה אַחַר שֶׁקּוֹרְאִין בּוֹ וּמוֹלִיכִין אוֹתוֹ לְבַיִת אַחֵר לְהַצְנִיעוֹ אֵין הַצִבּוּר רַשָּׁאִין לָצֵאת עַד שֶׁיֵּצֵא סֵפֶר תּוֹרָה וִילַוּוּ אוֹתוֹ וְהֵם אַחֲרָיו עַד הַמָּקוֹם שֶׁמַּצְנִיעִין אוֹתוֹ בּוֹ:
Scrolls of single books of the Pentateuch are not used for reading at services in synagogues, out of respect to the congregation. Nor is the scroll of the Law rolled*To the right place for the reading. at a public service, out of regard to the convenience of the congregants so that they should not have the trouble of standing while the scroll is being rolled. Hence, if two sections in different parts of the text are to be read, two scrolls are taken out. One person must not read one section in two scrolls, lest it will be said that the first scroll was defective and therefore he read out of the second.
The person who rolls up the scroll rolls it from without.*Towards himself, if he holds and rolls the scroll, himself. If one sits, holding the scroll and another standing before him rolls the scroll, he should roll it inwards, so that the written part shall not be exposed. When fastening it, the fastening should be placed within.*The knot of the band which is wound round the scroll is placed inside the scroll so that the scroll should not have to be turned on its face to undo the knot. And he should set it with the seams in the centre.‡‡So that if the outside sheet of the scroll weakens, the seams connecting one sheet with another would come apart and the scroll would not be torn. In a place where the scroll of the Law, after being read, is taken out of the Synagogue and removed to another place for the sake of security, the Congregation must not leave the synagogue till the scroll has been taken out and they must accompany it, following it to the place where it is deposited.
מוסר
מִצְוָה לִשְׁנוֹת אַרְבָּעִים מְלָאכוֹת חָסֵר אֶחָד כְּדֵי שֶׁלֹּא יִשְׁכַּח אֵיזוֹ מְלָאכָה אֲסוּרָה כְּמוֹ שֶׁיֵּשׁ לִדְרֹשׁ בְּמַעֲשֵׂה מוֹעֲדִים לִפְנֵי הַמּוֹעֲדִים, כָּךְ בְּעִנְיַן שַׁבָּת לְפָנָיו כְּדֵי לְמַהֵר בְּצָרְכֵי שַׁבָּת. אַחַר תְּפִלַּת עַרְבִית תִּקְּנוּ וְקָבְעוּ לוֹמַר ''בַּמֶּה מַדְלִיקִין'' בְּבֵית הַכְּנֶסֶת, כְּלוֹמַר קִיַּמְתִּי מַה שֶּׁבְּזֹאת הַמִּשְׁנָה חוּץ מִיּוֹם טוֹב הַנִּכְנָס לְשַׁבָּת לְפִי שֶׁכָּתוּב בּוֹ: עִשַּׂרְתֶּם עֵרַבְתֶּן וְאֵין מְעַשְּׂרִין בְּיוֹם טוֹב. (א''ה זהו מנהג אשכנזים ובמו''ק משבח מנהגנו ועיין ב''ע):