תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
א (יא) יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִיבָרֵ֣ךְ אֶתְכֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם׃
יְיָ אֱלָהָא דַאֲבָהָתְכוֹן יוֹסֵף עֲלֵיכוֹן כְּוָתְכוֹן אֲלַף זִמְנִין וִיבָרֵךְ יָתְכוֹן כְּמָא דִי מַלִּיל לְכוֹן:
(יב) אֵיכָ֥ה אֶשָּׂ֖א לְבַדִּ֑י טׇרְחֲכֶ֥ם וּמַֽשַּׂאֲכֶ֖ם וְרִֽיבְכֶֽם׃
אֶכְדֵּין אֵסוֹבַר בִּלְחוֹדִי טָרְחֲכוֹן וְעִסְקֵיכוֹן וְדִינְכוֹן:
(יג) הָב֣וּ לָ֠כֶ֠ם אֲנָשִׁ֨ים חֲכָמִ֧ים וּנְבֹנִ֛ים וִידֻעִ֖ים לְשִׁבְטֵיכֶ֑ם וַאֲשִׂימֵ֖ם בְּרָאשֵׁיכֶֽם׃
הָבוּ לְכוֹן גֻּבְרִין חַכִּימִין וְסוּכְלְתָנוּן וּמַדְּעָן לְשִׁבְטֵיכוֹן וֶאֱמַנִּנּוּן רֵישִׁין עֲלֵיכוֹן:
(יד) וַֽתַּעֲנ֖וּ אֹתִ֑י וַתֹּ֣אמְר֔וּ טֽוֹב־הַדָּבָ֥ר אֲשֶׁר־דִּבַּ֖רְתָּ לַעֲשֽׂוֹת׃
וַאֲתֶבְתּוּן יָתִי וַאֲמַרְתּוּן תַּקִּין פִּתְגָּמָא דִּי מַלֶּלְתָּא לְמֶעְבָּד:
(טו) וָאֶקַּ֞ח אֶת־רָאשֵׁ֣י שִׁבְטֵיכֶ֗ם אֲנָשִׁ֤ים חֲכָמִים֙ וִֽידֻעִ֔ים וָאֶתֵּ֥ן אוֹתָ֛ם רָאשִׁ֖ים עֲלֵיכֶ֑ם שָׂרֵ֨י אֲלָפִ֜ים וְשָׂרֵ֣י מֵא֗וֹת וְשָׂרֵ֤י חֲמִשִּׁים֙ וְשָׂרֵ֣י עֲשָׂרֹ֔ת וְשֹׁטְרִ֖ים לְשִׁבְטֵיכֶֽם׃
וּדְבָרִית יָת רֵישֵׁי שִׁבְטֵיכוֹן גֻּבְרִין חַכִּימִין וּמַדְּעָן וּמַנֵּתִי יָתְהוֹן רֵישִׁין עֲלֵיכוֹן רַבָּנֵי אַלְפִין וְרַבָּנֵי מָאֲוָתָא וְרַבָּנֵי חַמְשִׁין וְרַבָּנֵי עִשּׂוֹרְיָתָא וְסָרְכִין לְשִׁבְטֵיכוֹן:
1 (11) (The Lord God of your fathers make you a thousand times so many more as you are, and bless you, as he has promised you!)
(12) How can I myself alone bear your care, and your burden, and your strife?
(13) Take wise men, and understanding, and known among your tribes, and I will make them rulers over you.
(14) And you answered me, and said, The thing which thou hast spoken is good for us to do.
(15) So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.
נביאים
א (יא) לָמָּה־לִּ֤י רֹב־זִבְחֵיכֶם֙ יֹאמַ֣ר יְהֹוָ֔ה שָׂבַ֛עְתִּי עֹל֥וֹת אֵילִ֖ים וְחֵ֣לֶב מְרִיאִ֑ים וְדַ֨ם פָּרִ֧ים וּכְבָשִׂ֛ים וְעַתּוּדִ֖ים לֹ֥א חָפָֽצְתִּי׃
לָא רַעֲוָא קֳדָמַי בִּסְגִיאוּת נִכְסַת קוּדְשֵׁיכוֹן אֲמַר יְיָ שְׂבַעֵית מִסַת עֲלָוָת דִכְרִין וּתְרַב פַּטִימִין וְדַם תּוֹרִין וְאִמְרִין וְגַדְיָן דִכְאִלֵין לָא רַעֲוָא קֳדָמַי בְּהוֹן:
(יב) כִּ֣י תָבֹ֔אוּ לֵֽרָא֖וֹת פָּנָ֑י מִֽי־בִקֵּ֥שׁ זֹ֛את מִיֶּדְכֶ֖ם רְמֹ֥ס חֲצֵרָֽי׃
כַּד אַתּוּן אָתָן לְאִתְחֲזָאָה קֳדָמַי מַן תְּבַע דָא מִיֶדְכוֹן לְמֵיתֵי וּלְאִתְדָשָׁא עֲזָרָתִי:
(יג) לֹ֣א תוֹסִ֗יפוּ הָבִיא֙ מִנְחַת־שָׁ֔וְא קְטֹ֧רֶת תּוֹעֵבָ֛ה הִ֖יא לִ֑י חֹ֤דֶשׁ וְשַׁבָּת֙ קְרֹ֣א מִקְרָ֔א לֹא־אוּכַ֥ל אָ֖וֶן וַֽעֲצָרָֽה׃
לָא תוֹסְפוּן לְאַיְתָאָה מִנְחַת אֲנִיסָא קוּרְבַּן מְרַחַק הוּא קֳדָמַי יַרְחִין וְשַׁבִּין כְּנִישָׁא אַתּוּן מִתְכַּנְשִׁין לָא שָׁבְקִין חוֹבֵיכוֹן לְקַבְּלָא צְלוֹתְכוֹן בְּעִדַן כְּנִישַׁתְכוֹן:
(יד) חׇדְשֵׁיכֶ֤ם וּמֽוֹעֲדֵיכֶם֙ שָֽׂנְאָ֣ה נַפְשִׁ֔י הָי֥וּ עָלַ֖י לָטֹ֑רַח נִלְאֵ֖יתִי נְשֹֽׂא׃
יַרְחֵיכוֹן וּמוֹעֲדֵיכוֹן רָחֵיק מֵימְרִי הֲווֹ קֳדָמַי לְרִחוּק אַסְגֵיתִי לְמִשְׁבָּק:
(טו) וּבְפָרִשְׂכֶ֣ם כַּפֵּיכֶ֗ם אַעְלִ֤ים עֵינַי֙ מִכֶּ֔ם גַּ֛ם כִּֽי־תַרְבּ֥וּ תְפִלָּ֖ה אֵינֶ֣נִּי שֹׁמֵ֑עַ יְדֵיכֶ֖ם דָּמִ֥ים מָלֵֽאוּ׃
וְכַד כַּהֲנַיָא פָּרְסִין יְדֵהוֹן לְצַלָאָה עֲלֵיכוֹן מְסַלֵיקְנָא אַפֵּי שְׁכִנְתִּי מִנְכוֹן וְאַף כַּד אַתּוּן מַסְגַן לְצַלָאָה לָא רַעֲוָא קֳדָמַי לְקַבָּלָא צְלוֹתְכוֹן מִדִי יֶדְכוֹן דַם זַכַּאי מַלְיָן:
1 (11) To what purpose is the multitude of your sacrifices to me? says the Lord: I am sated with the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
(12) When you come to appear before me, who has required this at your hand, to trample my courts?
(13) Bring no more vain offerings; incense of abomination they are to me; as for new moons and sabbaths and the calling of assemblies, I cannot bear iniquity along with solemn meeting.
(14) Your new moons and your appointed feasts my soul hates: they are a trouble to me; I am weary of enduring them.
(15) And when you spread out your hands, I will hide my eyes from you: even when you make many prayers, I will not hear: your hands are full of blood.
כתובים
עד (יג) אַתָּ֤ה פוֹרַ֣רְתָּ בְעׇזְּךָ֣ יָ֑ם שִׁבַּ֖רְתָּ רָאשֵׁ֥י תַ֝נִּינִ֗ים עַל־הַמָּֽיִם׃
אַנְתְּ גְזֵרְתָּא בְּעוּשְׁנָךְ מוֹי דְיַמָא אַנְתְּ תְּבַרְתָּא רֵישֵׁי תַנִינַיָא וְשַׁנֵקְתָּ מִצְרָאֵי עַל יַמָא:
(יד) אַתָּ֣ה רִ֭צַּצְתָּ רָאשֵׁ֣י לִוְיָתָ֑ן תִּתְּנֶ֥נּוּ מַ֝אֲכָ֗ל לְעָ֣ם לְצִיִּֽים׃
אַנְתְּ תְּרַעְתָּא רֵישֵׁי גִבָּרֵי פַּרְעֹה יְהַבְתִּנוּן לְגַמְרָא לְעַם בֵּית יִשְׂרָאֵל וְגוּשְׁמֵיהוֹן לִירוֹדֵי:
(טו) אַתָּ֣ה בָ֭קַעְתָּ מַעְיָ֣ן וָנָ֑חַל אַתָּ֥ה ה֝וֹבַ֗שְׁתָּ נַהֲר֥וֹת אֵיתָֽן׃
אַנְתְּ בְּזַעְתָּא מַעֲיָנָא מִן כֵּיפָא וַהֲוֵי לְנַחֲלָא אַנְתְּ יַבֵּשְׁתָּא מְגִיזַת נַחֲלֵי אַרְנוֹנָא וּמְגִיזַת יוּבְקָא וְיוֹרְדָנָא דְהוֹן תַּקִיפִין:
(טז) לְךָ֣ י֭וֹם אַף־לְךָ֥ לָ֑יְלָה אַתָּ֥ה הֲ֝כִינ֗וֹתָ מָא֥וֹר וָשָֽׁמֶשׁ׃
דִי לָךְ יְמָמָא לְחוֹד דִי לָךְ לֵילְיָא אַנְתְּ אַתְקֵנְתָּא סִיהֲרָא וְשִׁמְשָׁא:
(יז) אַתָּ֣ה הִ֭צַּבְתָּ כׇּל־גְּבוּל֣וֹת אָ֑רֶץ קַ֥יִץ וָ֝חֹ֗רֶף אַתָּ֥ה יְצַרְתָּֽם׃
אַנְתְּ אַקֵמְתָּא כָּל תְּחוּמָא דְאַרְעָא קַיְטָא וְסִתְוָא אַנְתְּ בְּרָאתִנוּן:
74 (13) Thou didst divide the sea by Thy strength: Thou didst break the heads of the sea monsters in the waters.
(14) Thou didst crush the heads of livyatan: thou didst give him for food to the desert people.
(15) Thou didst split open springs and wadis: Thou didst dry up the ever flowing streams.
(16) The day is Thine, the night also is Thine: Thou hast prepared the light and the sun.
(17) Thou hast set all the borders of the earth: Thou hast made summer and winter.
משנה
א. הָיָה מֵבִיא אֶת מִנְחָתָהּ בְּתוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ עַל יָדֶיהָ כְּדֵי לְיַגְּעָהּ. כָּל הַמְּנָחוֹת תְּחִלָּתָן וְסוֹפָן בִּכְלִי שָׁרֵת, וְזוֹ תְּחִלָּתָהּ בִּכְפִיפָה מִצְרִית וְסוֹפָהּ בִּכְלִי שָׁרֵת. כָּל הַמְּנָחוֹת טְעוּנוֹת שֶׁמֶן וּלְבֹנָה, וְזוֹ אֵינָהּ טְעוּנָה לֹא שֶׁמֶן וְלֹא לְבֹנָה. כָּל הַמְּנָחוֹת בָּאוֹת מִן הַחִטִּין, וְזוֹ בָאָה מִן הַשְּׂעוֹרִין. מִנְחַת הָעֹמֶר אַף עַל פִּי שֶׁבָּאָה מִן הַשְּׂעוֹרִין הִיא הָיְתָה בָאָה גֶרֶשׂ, וְזוֹ בָאָה קֶמַח. רַבָּן גַּמְלִיאֵל אוֹמֵר, כְּשֵׁם שֶׁמַּעֲשֶׂיהָ מַעֲשֵׂה בְהֵמָה, כָּךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה:
ב. הָיָה מֵבִיא פְיָלִי שֶׁל חֶרֶס חֲדָשָׁה, וְנוֹתֵן לְתוֹכָהּ חֲצִי לֹג מַיִם מִן הַכִּיּוֹר. רַבִּי יְהוּדָה אוֹמֵר, רְבִיעִית. כְּשֵׁם שֶׁמְּמַעֵט בַּכְּתָב, כָּךְ מְמַעֵט בַּמָּיִם. נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ, וּמָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ, וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ. וּכְשֶׁהוּא מַגְבִּיהָהּ, נוֹטֵל עָפָר מִתַּחְתֶּיהָ וְנוֹתֵן כְּדֵי שֶׁיֵּרָאֶה עַל הַמַּיִם, שֶׁנֶּאֱמַר (במדבר ה) וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל הַמָּיִם:
ג. בָּא לוֹ לִכְתֹּב אֶת הַמְּגִלָּה, מֵאֵיזֶה מָקוֹם הוּא כוֹתֵב, (במדבר ה) מֵאִם לֹא שָׁכַב אִישׁ וְגוֹ', וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה וְגוֹ'. וְכוֹתֵב יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ', וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיָה מַפְסִיק. רַבִּי יְהוּדָה אוֹמֵר, כָּל עַצְמוֹ אֵינוֹ כוֹתֵב, אֶלָּא יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ' וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן:
ד. אֵינוֹ כוֹתֵב לֹא עַל הַלּוּחַ וְלֹא עַל הַנְּיָר וְלֹא עַל הַדִּפְתְּרָא, אֶלָּא עַל הַמְּגִלָּה, שֶׁנֶּאֱמַר (שם) בַּסֵּפֶר. וְאֵינוֹ כוֹתֵב לֹא בְקוֹמוֹס וְלֹא בְקַנְקַנְתּוֹם וְלֹא בְכָל דָּבָר שֶׁרוֹשֵׁם, אֶלָּא בִדְיוֹ, שֶׁנֶּאֱמַר (שם) וּמָחָה, כְּתָב שֶׁיָּכוֹל לְהִמָּחֵק:
ה. עַל מַה הִיא אוֹמֶרֶת אָמֵן אָמֵן. אָמֵן עַל הָאָלָה, אָמֵן עַל הַשְּׁבוּעָה. אָמֵן מֵאִישׁ זֶה, אָמֵן מֵאִישׁ אַחֵר. אָמֵן שֶׁלֹּא שָׂטִיתִי אֲרוּסָה וּנְשׂוּאָה וְשׁוֹמֶרֶת יָבָם וּכְנוּסָה, אָמֵן שֶׁלֹּא נִטְמֵאתִי. וְאִם נִטְמֵאתִי, יָבֹאוּ בִי. רַבִּי מֵאִיר אוֹמֵר, אָמֵן שֶׁלֹּא נִטְמֵאתִי, אָמֵן שֶׁלֹּא אֶטָּמֵא:
ו. הַכֹּל שָׁוִין שֶׁאֵינוֹ מַתְנֶה עִמָּהּ לֹא עַל קֹדֶם שֶׁתִּתְאָרֵס וְלֹא עַל מֵאַחַר שֶׁתִּתְגָּרֵשׁ. נִסְתְּרָה לְאַחֵר וְנִטְמֵאת וְאַחַר כָּךְ הֶחֱזִירָהּ, לֹא הָיָה מַתְנֶה עִמָּהּ. זֶה הַכְּלָל, כֹּל שֶׁתִּבָּעֵל וְלֹא הָיְתָה אֲסוּרָה לוֹ, לֹא הָיָה מַתְנֶה עִמָּהּ:
1. The husband of the sota would bring his wife’s meal-offering to the priest in an Egyptian wicker basket made of palm branches, and he would place the meal-offering in her hands for her to hold throughout the ritual in order to fatigue her. This might lead her to confess her guilt and not drink the water of a sota unnecessarily. The mishna lists differences between this meal-offering and other meal-offerings. Generally, all meal-offerings, from their beginnings, i.e., the moment they are consecrated, and until their ends, i.e., the moment they are sacrificed, must be in a service vessel. But in the case of this one, its beginning is in a wicker basket and only at its end, immediately before it is offered, is it placed in a service vessel. All other meal-offerings require oil and frankincense, and this one requires neither oil nor frankincense. Furthermore, all other meal-offerings are brought from wheat, and this one is brought from barley. Although in fact the omer meal-offering is also brought from barley, it is still different in that it was brought as groats, i.e., high-quality meal. The meal-offering of the sota, however, is brought as unsifted barley flour. Rabban Gamliel says: This hints that just as her actions of seclusion with another man were the actions of an animal, so too her offering is animal food, i.e., barley and not wheat.
2. The priest would bring an earthenware drinking vessel [peyalei] and he would pour into it half a log of water from the basin in the Temple. Rabbi Yehuda says: The priest would pour only a quarter-log of water. Just as Rabbi Yehuda minimizes the writing, as he requires that less be written on the scroll of the sota than do the Rabbis, so too he minimizes the amount of water to be taken from the basin for the erasing of the text. The priest would enter the Sanctuary and turn to his right. And there was a place there, on the Sanctuary floor, with an area of a cubit by a cubit, and a marble tablet [tavla] was there, and a ring was fastened to the tablet to assist the priest when he would raise it. And the priest would take loose dust from underneath it and place the dust into the vessel with the water, so that the dust would be visible upon the water, as it is stated: “And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17).
3. When the priest comes to write the scroll of the sota that is to be placed in the water, from what place in the Torah passage concerning the sota (Numbers 5:11–31) does he write? He starts from the verse: “If no man has lain with you, and if you have not gone astray to defilement while under your husband, you shall be free from this water of bitterness that causes the curse” (Numbers 5:19); and continues: “But if you have gone astray while under your husband, and if you are defiled, and some man has lain with you besides your husband” (Numbers 5:20). And then he does not write the beginning of the following verse, which states: “Then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say to the woman” (Numbers 5:21), but he does write the oath recorded in the continuation of the verse: “The Lord shall make you a curse and an oath among your people when the Lord will cause your thigh to fall away, and your belly to swell. And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away” (Numbers 5:21–22); but he does not write the conclusion of the verse: “And the woman shall say: Amen, amen” (Numbers 5:22). Rabbi Yosei says: He does not interrupt the verses but rather writes the entire passage without any omissions. Rabbi Yehuda says: He writes nothing other than curses recorded in the final verses cited above: “The Lord shall make you a curse and an oath among your people when the Lord will cause your thigh to fall away, and your belly to swell. And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away.” And he does not write the conclusion of the verse: “And the woman shall say: Amen, amen.”
4. The priest does not write the scroll of the sota upon a wooden tablet, and not upon paper made from grass, and not upon diftera, a hide that is only partially processed, as it is salted and treated with flour but not gallnuts; rather, it must be written only on a scroll of parchment, as it is stated: “And the priest shall write these curses in a scroll” (Numbers 5:23). And the scribe may not write with gum [komos], and not with iron sulfate [kankantom], nor with any substance that makes a mark and cannot be completely erased, but only with ink made from soot, as it is stated in the continuation of the same verse: “And he shall blot them out into the water of bitterness” (Numbers 5:23). This indicates that the scroll must be written with a writing that can be erased in water.
5. With regard to what does she say: “Amen, amen” (Number 5:22), twice, as recorded in the verse? The mishna explains that it includes of the following: Amen on the curse, as she accepts the curse upon herself if she is guilty, and amen on the oath, as she declares that she is not defiled. She states: Amen if I committed adultery with this man about whom I was warned, amen if I committed adultery with another man. Amen that I did not stray when I was betrothed nor after I was married, nor as a widow waiting for my yavam to perform levirate marriage, since a woman at that stage is prohibited from engaging in sexual intercourse with any men, nor when married through levirate marriage to the yavam; amen that I did not become defiled, and if I did become defiled, may all these curses come upon me. Rabbi Meir says that “amen, amen” means: Amen that I did not become defiled in the past, amen that I will not become defiled in the future.
6. All agree that he may stipulate with her through this oath neither with regard to what she did before becoming be-trothed to him, nor with regard to what she will do after she becomes divorced from him. Similarly, if a husband divorced his wife, and while divorced she secluded herself with another man and became defiled, and afterward her husband took her back and remarried her, and he then warned her about a specific man, and she secluded herself, and she is now about to drink the water of the sota, he cannot stipulate with her that she take an oath that she did not become defiled during the period in which she was divorced. This is because her husband would become forbidden to her only if she had married another man after being divorced, not if she merely committed an act of promiscuity. This is the principle: In every case where if she would engage in sexual intercourse with someone else she would not become forbidden to her husband due to this act, he may not stipulate with her that her oath include that act. The oath can include only cases in which she would be rendered forbidden to him.
גמרא
רַבִּי יְהוּדָה אוֹמֵר וְכוּ': בְּמַאי קָא מְפַלְגֵי בְּהַאי קְרָא קָמְיפַלְגֵי וְכָתַב אֶת הָאָלוֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר. רַבִּי מֵאִיר סָבַר אָלוֹת, אָלוֹת מַמָּשׁ. הָאָלוֹת, לְרַבּוֹת קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת. אֵלֶּה לְמִעוּטֵי קְלָלוֹת שֶׁבְּמִשְׁנֵה תּוֹרָה. הָאֵלֶּה, לְמִעוּטֵי צַוָּאוֹת וְקַבָּלוֹת אָמֵן. וְרַבִּי יוֹסֵי כֻּלְּהוּ כִּדְקָאָמַרְתְּ אֶת לְרַבּוֹת צַוָּאוֹת וְקַבָּלוֹת. וְרַבִּי מֵאִיר אֶתִים לָא דָּרִישׁ וְרַבִּי יְהוּדָה כֻּלְּהוּ בְּמִעוּטֵי דָּרִישׁ לְהוּ אָלוֹת, אָלוֹת מַמָּשׁ. הָאָלוֹת, לְמִעוּטֵי קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת. אֵלֶּה לְמַעוּטֵי קְלָלוֹת שֶׁבְּמִשְׁנֵה תּוֹרָה. הָאֵלֶּה, לְמִעוּטֵי צַוָּאוֹת וְקַבָּלוֹת. וְרַבִּי מֵאִיר מַאי שְׁנָא הַאי הֵ''י דְּמַרְבֵּי בֵּהּ וּמַאי שְׁנָא הַאי הֵ''י דְּמָעִיט בֵּהּ הֵ''י דְּגַבֵּי דְּרִבּוּיָא רִבּוּיָא הִיא הֵ''י דְּגַבֵּי דְּמִעוּטָא מִעוּטָא וְהָא לֵית לֵהּ לְרַבִּי מֵאִיר מִכְּלַל לָאו אַתָּה שׁוֹמֵעַ הֵן. אָמַר רַבִּי תַּנְחוּם: הִנָּקִי כְּתִיב. דָּרַשׁ רַבִּי עֲקִיבָא: אִישׁ וְאִשָּׁה זָכוּ שְׁכִינָה בֵּינֵיהֶם. לֹא זָכוּ אֵשׁ אוֹכְלָתָן. אָמַר רָבָא וּדְאִשָּׁה עֲדִיפָה מִדְּאִישׁ. מַאי טַעֲמָא. הַאי מַצְרִיף וְהַאי לָא מַצְרִיף. אָמַר רָבָא: מִפְּנֵי מָה אָמְרָה תּוֹרָה הָבֵא עָפָר לְסוֹטָה. שֶׁאִם זָכְתָה יוֹצֵא מִמֶּנָּה בֵּן כְּאַבְרָהָם אָבִינוּ, כְּדִכְתִיב בֵּהּ: עָפָר וָאֵפֶר. לֹא זָכְתָה, תַּחֲזֹר לַעֲפָרָהּ. דָּרַשׁ רָבָא: בְּשָׂכָר שֶׁאָמַר אַבְרָהָם אָבִינוּ וְאָנֹכִי עָפָר וָאֵפֶר, זָכוּ בָּנָיו לִשְׁתֵּי מִצְוֹת: אֵפֶר פָּרָה וַעֲפַר סוֹטָה. וְהָאִיכָּא נָמֵי עֲפַר כִּסּוּי הַדָּם הָתָם הֶכְשֵׁר מִצְוָה אִיכָּא הַנָּאָה לֵיכָּא. דָּרַשׁ רָבָא: בְּשָׂכָר שֶׁאָמַר אַבְרָהָם אָבִינוּ אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל זָכוּ בָּנָיו לִשְׁתֵּי מִצְוֹת חוּט שֶׁל תְּכֵלֶת וּרְצוּעָה שֶׁל תְּפִלִּין. בִּשְׁלָמָא רְצוּעָה שֶׁל תְּפִלִּין, דִּכְתִיב: וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ. וְתַנְיָא רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: אֵלּוּ תְּפִלִּין שֶׁבָּרֹאשׁ, אֶלָּא חוּט שֶׁל תְּכֵלֶת מַאי הִיא. דְּתַנְיָא הָיָה רַבִּי מֵאִיר אוֹמֵר: מַה נִּשְׁתַּנָּה תְּכֵלֶת מִכָּל מִינֵי צִבְעוֹנִין. מִפְּנֵי שֶׁהַתְּכֵלֶת דּוֹמָה לַיָּם וְיָם דּוֹמֶה לָרָקִיעַ וְרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר: (שמות כד) וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר. וּכְתִיב: (יחזקאל א) כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא:
GEMARA: With regard to what issue do the Sages in the mishna disagree? What is the source of their disagreement? They disagree concerning the proper interpretation of the verse: “And the priest shall write these [ha’eleh] curses [et ha’alot] in a scroll” (Numbers 5:23).
Rabbi Meir, the first tanna of the mishna, reasons: The word “alot,” curses, is referring to actual curses. The prefix ha, meaning: The, in the word “ha’alot” serves to include curses that come on account of the blessings, i.e., the curses that are inferred from the phrase: “You shall be free from this water of bitterness that causes the curse” (5:19). The word “eleh,” meaning these, is a limiting term that serves to exclude the long list of curses that are recorded in Mishne Torah, the book of Deuteronomy (chapter 28). Although these curses are also referred to as “alot,” the priest does not write them. The addition of the definite article in the word “ha’eleh” serves to exclude the commands recorded in the sota passage and the acceptances by the word “amen” recorded there as well. The priest need not write these sections of the passage.
And Rabbi Yosei interprets it: It would all be as you, Rabbi Meir, said; however, the additional word “et” in the verse amplifies its scope. It serves to include both commands and acceptances, as they must be written in the scroll as well.
And why does Rabbi Meir disagree? As a rule, he does not interpret the additional word et as amplifying a verse’s scope.
And as for Rabbi Yehuda, he interprets all of the terms in the verse as exclusionary: The word “alot” is referring specifically to the actual curses recorded in the verses. The definite article in the word “ha’alot” serves to exclude curses that come on account of blessings. The word “eleh” serves to exclude the curses recorded in the Mishne Torah. And the definite article in the word “ha’eleh” serves to exclude the commands and acceptances recorded in the verses.
The Gemara asks: But according to Rabbi Meir, what is different about this letter heh at the beginning of the word “ha’alot” such that it amplifies the halakha to include curses that come on account of the blessings, and what is different about that letter heh in the word “ha’eleh” such that it excludes the commands and acceptances by the word “amen”? Why should one amplify while the other excludes?
The Gemara answers: The letter heh when written near an amplifier is an amplifier. The word “alot” itself amplifies the halakha, and the definite article extends that amplification; and a heh when written near a restrictor is a restrictor. The word “eleh” itself restricts the halakha, and the definite article before it extends that restriction.
The Gemara asks: But Rabbi Meir does not accept the principle that from a negative statement you can infer a positive statement. What is to be gained by writing the blessings if one cannot infer the curses from them?
Rabbi Tanḥum says: It is written: “If no man has lain with you…you shall be free [hinnaki]” (Numbers 5:19). The word “hinnaki” should be interpreted as if it were in fact ḥinnaki, meaning: You shall choke. When read with the beginning of the next verse, it then forms the sentence: You shall choke… if you have gone astray while under your husband. Therefore, Rabbi Meir understands the blessings themselves to have a dimension of a curse.
§ Rabbi Akiva taught: If a man [ish] and woman [isha] merit reward through a faithful marriage, the Divine Presence rests between them. The words ish and isha are almost identical; the difference between them is the middle letter yod in ish, and the final letter heh in isha. These two letters can be joined to form the name of God spelled yod, heh. But if due to licentiousness they do not merit reward, the Divine Presence departs, leaving in each word only the letters alef and shin, which spell esh, fire. Therefore, fire consumes them.
Rava said: And the fire that consumes the woman is stronger and more immediate than that which consumes the man. What is the reason for this? The letters alef and shin in the word isha are adjacent, joined together, but in the word ish they are not joined, as the letter yod is written between them.
Additionally, Rava says: For what reason did the Torah say: Bring dust for the sota? It is because if she merits to be proven faith-ful after drinking the water of the sota, a child like our Patriarch Abraham will emerge from her, as it is written with regard to Abraham that he said: “I am but dust and ashes” (Genesis 18:27). But if she does not merit to be proven faithful after drinking the water of the sota, she shall die and return to her dust, the soil from which mankind was formed.
And Rava further taught: As reward for that which our Patriarch Abraham said: “And I am but dust and ashes” (Genesis 18:27), his children merited two mitzvot: The ashes of the red heifer (see Numbers, chapter 19) and the dust of the sota.
The Gemara asks: But there is also another mitzva involving dust: The dust used for covering the blood of a slaughtered undomesticated animal or fowl (see Leviticus 17:13).
The Gemara answers: There, the dust does serve as an accessory to the mitzva of covering the blood, but there is no benefit imparted by it. It occurs after the animal has been slaughtered and does not itself render the meat fit for consumption.
Rava further taught: As reward for that which our Patriarch Abraham said to the king of Sodom: “That I will not take a thread nor a shoe strap nor anything that is yours” (Genesis 14:23), distancing himself from anything not rightfully his, his children merited two mitzvot: The thread of sky-blue wool worn on ritual fringes and the strap of phylacteries.
The Gemara asks: Granted, the strap of the phylacteries impart benefit, as it is written: “And all the peoples of the earth shall see that the name of the Lord is called upon you; and they shall be afraid of you” (Deuteronomy 28:10). And it is taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written. Phylacteries therefore impart the splendor and grandeur of God and are a fit reward.
But what is the benefit imparted by the thread of sky-blue wool? The Gemara answers: As it is taught in a baraita that Rabbi Meir would say: What is different about sky-blue from all other colors such that it was specified for the mitzva of ritual fringes?
It is because sky-blue dye is similar in its color to the sea, and the sea is similar to the sky, and the sky is similar to the Throne of Glory, as it is stated: “And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness” (Exodus 24:10). This verse shows that the heavens are similar to sapphire, and it is written: “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone” (Ezekiel 1:26). Therefore, the throne is similar to the heavens. The color of sky blue dye acts as an indication of the bond between the Jewish people and the Divine Presence.
זוהר
אֵיכָה יָשְׁבָה בָדָד רַבִּי הָרְכִּינַס פָּתַח: וַיְגָרֶשׁ אֵת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן. 'וַיְגָרֶשׁ אֵת', דָּא כְּנֶסֶת יִשְׂרָאֵל בְּחֻרְבַּן בֵּי מַקְדְּשָׁא דְּאִתְתָּרְכַת בְּתִירוּכִין דְּאִשְׁתַּלְּחַת בְּשִׁלּוּחִין כֻּרְסַיָּא דְּמַלְכָּא נְפָלַת. וַיְגָרֶשׁ אֵת, דָּא כֻּרְסַיָּא דְּמַלְכָּא וַי דְּאִתְתָּרְכַת וַי דְּנָפַל הָאָדָם הַהוּא דְּשַׁלִּיט עַל כֻּרְסַיָּא נָפַל כֹּלָּא וַיַּשְׁכֵּן הַהוּא דְּתָרִיךְ לְדָא אַשְׁכִּין וְאַשְׁרֵי יִשּׁוּבָא אָחֳרָא בְּהִפּוּכָא בְּשַׁעֲתָא דְּאִתְחְרִיב בֵּי מַקְדְּשָׁא סְלִיק לִכְבוֹד עִלָּאָה לְעֵלָּא וְאַזְעֵיר דִּיּוּקְנֵהּ מִכַּמָּה דַּהֲוַת וְכֻרְסַיָּא נָטִיל מִינֵהּ וְאִתְפָּרֵשׁ כִּבְיָכוֹל, אַשְׁרֵי לְגַן עֵדֶן עִם כְּרוּבַיָּא לְתַתָּא וְאִתְפָּרֵשׁ מֵהַהוּא כָּבוֹד עִלָּאָה וְאַשְׁרֵי לְהַהוּא לַהַט הַחֶרֶב לְמֵיקָם בְּדוּכְתָּא דְּרַבָּנוּתֵהּ לְמִיטַר וּלְמִשְׁאַב וּלְמִסְטֵי הַהוּא אֹרָח דְּאִנְגִיד מֵעֵץ הַחַיִּים וּשְׁלֹמֹה מַלְכָּא צָוַח וְאָמַר (משלי ל): תַּחַת שָׁלש רָגְזָה אָרֶץ תַּחַת עֶבֶד כִּי יִמְלוֹךְ וְנָבָל כִּי יִשְׂבַּע לָחֶם וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ. שִׁפְחָה לְגוֹ, גְּבִירְתָּהּ לְבַר אֵיכָה יָשְׁבָה בָדָד. מַאי בָּדָד. כְּמָה דְּאַתְּ אָמֵר (ויקרא יג): בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ:
אֵיכָה יָשְׁבָה בָדָד: רַבִּי הָרְכִּינָס פָּתַח, וַיְּגָרֵשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן וְגוֹ'. וַיְגָרֵשׁ אֶת, אֶת, זוֹ הִיא כְּנֶסֶת יִשְׂרָאֵל, בְּחֻרְבָּן בֵּית הַמִּקְדָּשׁ, שֶׁהִיא גֹּרְשָׁה בְּגֵרוּשִׁים וְנִשְׁלְחָה בְּשִׁלּוּחִים, הַכִּסֵּא שֶׁל הַמֶּלֶךְ נָפַל. וַיְגָרֵשׁ אֶת, זֶה הוּא כִּסְאוֹ שֶׁל הַמֶּלֶךְ, דְּהַיְנוּ הַמַּלְכוּת הַנִּקְרֵאת, אֶת. אוֹי שֶׁגֹּרְשָׁה, אוֹי שֶׁנָּפְלָה. הָאָדָם, הַיְנוּ, אוֹתוֹ הַשּׁוֹלֵט עַל הַכִּסֵּא, שֶׁכָּתוּב בּוֹ, וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֶה אָדָם. נָפַל הַכִּסֵּא נָפַל הַכֹּל. וַיַּשְׁכֵּן, הַיְנוּ אוֹתוֹ שֶׁגֵּרַשׁ אֶת זוֹ, הִשְׁכִּין וְהִשְׁרָה יָשׁוֹב אַחֵר בְּהֵפֶךְ מִמַּה שֶּׁהָיָה. כִּי בְּשָׁעָה שֶׁנֶּחֱרָב בֵּית הַמִּקְדָּשׁ, עָלָה לְכָבוֹד הָעֶלְיוֹן לְמַעְלָה, וּמִעֵט דְּמוּתוֹ מִמַּה שֶּׁהָיְתָה. וְהַכִּסֵּא, נָסַע מִמֶּנּוּ וְנִפְרָד. כִּבְיָכוֹל הִשְׁכִּין אֶת גַּן הָעֵדֶן, עִם הַכְּרוּבִים לְמַטָּה, נִפְרָד מֵאוֹתוֹ הַכָּבוֹד הָעֶלְיוֹן, וְהִשְׁכִּין אוֹתוֹ לַהַט הַחֶרֶב, שֶׁתַּעֲמֹד בִּמְקוֹמָהּ שֶׁל הַגְּבִירָה, לִשְׁמֹר וְלִשְׁאֹב וּלְהַסְתִּיר אוֹתָהּ הַדֶּרֶךְ הַנִּמְשֶׁכֶת מֵעֵץ הַחַיִּים. וּשְׁלֹמֹה הַמֶּלֶךְ צָוַח וְאָמַר, תַּחַת שָׁלֹש רָגְזָה אָרֶץ וְגוֹ' תַּחַת עֶבֶד כִּי יִמְלוֹךְ וְגוֹ' וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ. הַשִּׁפְחָה, בִּפְנִים, וְהַגְּבִירָה, מִבַּחוּץ. וְזֶהוּ שֶׁכָּתוּב, אֵיכָה יָשְׁבָה בָדָד. מַהוּ בָּדָד. הַיְנוּ כְּדִכְתִיב, בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ.
הלכה פסוקה
א. בְּמִנְחָה שֶׁל שַׁבָּת וְשֶׁל יוֹם הַכִּפּוּרִים אַחַר שֶׁגָּמַר שְׁלִיחַ צִבּוּר תְּהִלָּה לְדָוִד וְסֵדֶר הַיּוֹם אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְעוֹלִין וְקוֹרִין בּוֹ וּמַחֲזִירוֹ וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מִנְחָה. וְכֵן בְּתַעֲנִית קוֹרְאִין בְּמִנְחָה וְאַחַר כָּךְ אוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מִנְחָה, אֲבָל בְּיוֹם טוֹב לֹא נָהֲגוּ לִקְרוֹת בְּמִנְחָה:
ב. וְיוֹם שֶׁאֵין בּוֹ מוּסָף כְּשֶׁגּוֹמֵר תְּפִלַּת שַׁחֲרִית אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְקוֹרְאִין בּוֹ וּמַחֲזִירוֹ וְאוֹמֵר קַדִּישׁ וְאַחַר כָּךְ אוֹמֵר תְּהִלָּה לְדָוִד וְסֵדֶר הַיּוֹם כְּדֶרֶךְ שֶׁאוֹמְרִין בְּכָל יוֹם. וְאוֹמֵר קַדִּישׁ וְכָל הָעָם נִפְטָרִין:
At which part of the service is the Torah read? On the days when an additional Amidah is recited—the Reader, having concluded the morning service, recites Kaddish; takes out a scroll of the Law, and calls members of the congregation individually, who come up and read in the Law. When they have concluded, he replaces the scroll and recites Kaddish; and then the additional service is recited. On days when a lesson from the prophets is read as well as the additional service, it is the usual custom to recite Kaddish before the person comes up to read the lesson from the prophets. In some communities however, Kaddish is recited after the lesson from the prophets has been read.
In the afternoon service on Sabbath or on the Day of Atonement, the Reader, after he has ended the recital of the Psalm of David (Psalm 145) and of the Order of Sanctification,*The Ashkenazi practice is to say these before Neilah on the Day of Atonement to mark the distinction between that service and the preceding service. recites Kaddish, and takes out the scroll of the Law, which is read by members of the congregation. He then replaces the scroll and recites Kaddish. The afternoon Amidah is then recited. On Festivals, it is not customary to read the Law during the afternoon service.
On a day when no additional service is recited, the reader, after concluding the morning Amidah recites Kaddish and takes out a scroll of the Law which is read. He then replaces it, recites Kaddish, then repeats Psalm 145 and the "Order of Sanctification", as on other days, recites Kaddish, after which the people depart.
מוסר
כְּתִיב (יחזקאל ג, יז) וְהִזְהַרְתָּ אוֹתָם מִמֶּנִּי בְּאָמְרִי לָרָשָׁע מוֹת תָּמוּת וְלֹא הִזְהַרְתּוֹ וְלֹא דִּבַּרְתָּ לְהַזְהִיר רָשָׁע מִדַּרְכּוֹ הָרְשָׁעָה לְחַיְתוֹ הוּא רָשָׁע בַּעֲוֹנוֹ יָמוּת וְדָמוֹ מִיָּדְךָ אֲבַקֵּשׁ וְאַתָּה כִּי הִזְהַרְתּוֹ צַדִּיק חָיוֹ יִחְיֶה וְאַתָּה אֶת נַפְּשְׁךָ הִצַלְתָּ, שִׁבְעָה אַזְהָרוֹת כְּנֶגֶד תּוֹעֲבוֹת לִבּוֹ וּכְנֶגֶד שֵׁשׁ הֵנָּה שָׂנֵא ה' וְשֶׁבַע תּוֹעֲבַת נַפְּשׁוֹ וּכְנֶגֶד שֶׁבַע כְּחַטֹּאתֵיכֶם וְאַתָּה אֶת נַפְּשְׁךָ הִצַלְתָּ. מִכָּאן, שֶׁכָּל שֶׁנֶּעֱנַשׁ חֲבֵרוֹ וְהוּא אֵינוֹ מַזְהִירוֹ לוֹמַר אַל תַּעֲשֶׂה הֲרֵי כָּל הָעֹנֶשׁ שֶׁמְּקַבֵּל מַעֲלִין עַל זֶה כְּאִלּוּ הֲרָגוֹ לְפִּי שֶׁהָיָה לוֹ לְהַזְהִירוֹ וְלֹא הִזְהִירוֹ וְתוֹבְעִין מִזֶּה דָּמוֹ שֶׁל זֶה וְזֶה מִיָּדְךָ דָּמוֹ אֲבַקֵּשׁ, עַל כֵּן יִלְמֹד סִפְּרֵי הַיִּרְאָה לְמַעַן יִזָּהֵר לִירָא דְּבַר ה' וְיוֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר וְיָבִין הֶחָכָם לְמַעַן תִּירָא אֶת ה' כָּל הַיָּמִים בֶּאֱמֶת.