תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
יב (טו) רַק֩ בְּכׇל־אַוַּ֨ת נַפְשְׁךָ֜ תִּזְבַּ֣ח ׀ וְאָכַלְתָּ֣ בָשָׂ֗ר כְּבִרְכַּ֨ת יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֲשֶׁ֥ר נָֽתַן־לְךָ֖ בְּכׇל־שְׁעָרֶ֑יךָ הַטָּמֵ֤א וְהַטָּהוֹר֙ יֹאכְלֶ֔נּוּ כַּצְּבִ֖י וְכָאַיָּֽל׃
לְחוֹד בְּכָל רְעוּת נַפְשָׁךְ תִּכּוֹס וְתֵיכוּל בִּשְׂרָא כְּבִרְכְּתָא דַיְיָ אֱלָהָךְ דִּי יְהַב לָךְ בְּכָל קִרְוָיךְ מְסָאָבָא וְדַכְיָא יֵכְלֻנֵיהּ כִּבְשַׂר טַבְיָא וְאַיְלָא:
(טז) רַ֥ק הַדָּ֖ם לֹ֣א תֹאכֵ֑לוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם׃
לְחוֹד דְּמָא לָא תֵיכְלוּן עַל אַרְעָא תִשְׁדִּנֵּיהּ כְּמַיָּא:
(יז) לֹֽא־תוּכַ֞ל לֶאֱכֹ֣ל בִּשְׁעָרֶ֗יךָ מַעְשַׂ֤ר דְּגָֽנְךָ֙ וְתִירֹֽשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָרְךָ֖ וְצֹאנֶ֑ךָ וְכׇל־נְדָרֶ֙יךָ֙ אֲשֶׁ֣ר תִּדֹּ֔ר וְנִדְבֹתֶ֖יךָ וּתְרוּמַ֥ת יָדֶֽךָ׃
לֵית לָךְ רְשׁוּ לְמֵיכַל בְּקִרְוָיךְ מַעְשַׂר עִבוּרָךְ חַמְרָךְ וּמִשְׁחָךְ וּבְכוֹרֵי תוֹרָךְ וְעָנָךְ וְכָל נִדְרָךְ דִּי תִדַּר וְנִדְבָתָיךְ וְאַפְרָשׁוּת יְדָךְ:
(יח) כִּ֡י אִם־לִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ תֹּאכְלֶ֗נּוּ בַּמָּקוֹם֙ אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֮ בּוֹ֒ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֙ךָ֙ וְעַבְדְּךָ֣ וַאֲמָתֶ֔ךָ וְהַלֵּוִ֖י אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ וְשָׂמַחְתָּ֗ לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ׃
אֶלָּהֵן קֳדָם יְיָ אֱלָהָךְ תֵּיכְלִנֵּיהּ בְּאַתְרָא דִּי יִתִּרְעֵי יְיָ אֱלָהָךְ בֵּיהּ אַתְּ וּבְרָךְ וּבְרַתָּךְ וְעַבְדָּךְ וְאַמְתָךְ וְלֵוָאָה דִּי בְקִרְוָיךְ וְתֶחֱדֵי קֳדָם יְיָ אֱלָהָךְ בְּכָל אוֹשָׁטוּת יְדָךְ:
(יט) הִשָּׁ֣מֶר לְךָ֔ פֶּֽן־תַּעֲזֹ֖ב אֶת־הַלֵּוִ֑י כׇּל־יָמֶ֖יךָ עַל־אַדְמָתֶֽךָ׃ {ס}
אִסְתַּמַּר לָךְ דִּילְמָא תִשְׁבּוֹק יָת לֵוָאֵי כָּל יוֹמָיךְ עַל אַרְעָךְ:
12 (15) Nonetheless, thou mayst slaughter animals and eat their flesh to thy heart’s desire, according to the blessing of the Lord thy God which he has bestowed on thee, throughout all thy gates, the unclean and the clean may eat of it as they do of the gazelle and the deer.
(16) Only you shall not eat the blood; you shall pour it upon the earth like water.
(17) Thou mayst not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, or any of thy vows which thou vowest, or thy freewill offerings, or offering of thy hand:
(18) but thou must eat them before the Lord thy God in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite who is within thy gates: and thou shalt rejoice before the Lord thy God in all that to which thou puttest thy hand.
(19) Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth.
נביאים
נו (ב) אַשְׁרֵ֤י אֱנוֹשׁ֙ יַֽעֲשֶׂה־זֹּ֔את וּבֶן־אָדָ֖ם יַחֲזִ֣יק בָּ֑הּ שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וְשֹׁמֵ֥ר יָד֖וֹ מֵעֲשׂ֥וֹת כׇּל־רָֽע׃ {ס}
טוּבֵי אֱנָשׁ דְיַעְבַּד דָא וּבַר אֱנָשָׁא דְיִתְקֵף בָּהּ יִטַר שַׁבְּתָא מֵאַחֲלוּתֵהּ וְיִטֵר יְדוֹהִי מִלְמֶעְבַּד כָּל דְבִישׁ:
(ג) וְאַל־יֹאמַ֣ר בֶּן־הַנֵּכָ֗ר הַנִּלְוָ֤ה אֶל־יְהֹוָה֙ לֵאמֹ֔ר הַבְדֵּ֧ל יַבְדִּילַ֛נִי יְהֹוָ֖ה מֵעַ֣ל עַמּ֑וֹ וְאַל־יֹאמַר֙ הַסָּרִ֔יס הֵ֥ן אֲנִ֖י עֵ֥ץ יָבֵֽשׁ׃ {פ}
וְלָא יֵימַר בַּר עַמְמִין דְמִתּוֹסַף עַל עַמָא דַייָ לְמֵימָר אַפְרָשָׁא יִפְרְשִׁנַנִי יְיָ מֵעַל עַמֵהּ וְלָא יֵימַר סָרִיסָא הָא אֲנָא חֲשִׁיב כְּאָע יָבֵישׁ:
(ד) כִּי־כֹ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה לַסָּֽרִיסִים֙ אֲשֶׁ֤ר יִשְׁמְרוּ֙ אֶת־שַׁבְּתוֹתַ֔י וּבָחֲר֖וּ בַּאֲשֶׁ֣ר חָפָ֑צְתִּי וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃
אֲרֵי כִדְנַן אֲמַר יְיָ לְסָרִיסַיָא דְיִטְרוּן יַת יוֹמֵי שַׁבַּיָא דִילִי וּמִתְרָעָן בִּדְצָבֵנָא וּמַתְקְפִין בִּקְיָמִי:
(ה) וְנָתַתִּ֨י לָהֶ֜ם בְּבֵיתִ֤י וּבְחֽוֹמֹתַי֙ יָ֣ד וָשֵׁ֔ם ט֖וֹב מִבָּנִ֣ים וּמִבָּנ֑וֹת שֵׁ֤ם עוֹלָם֙ אֶתֶּן־ל֔וֹ אֲשֶׁ֖ר לֹ֥א יִכָּרֵֽת׃ {ס}
וְאֶתֵּן לְהוֹן בְּבֵית מַקְדְשִׁי וּבַאֲרַע בֵּית שְׁכִנְתִּי אֲתַר וְשׁוּם דְטַב מִבְּנִין וּמִבְּנָן שׁוּם עֲלַם אֶתֵּן לְהוֹן דְלָא יִפְסוֹק:
(ו) וּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֤ים עַל־יְהֹוָה֙ לְשָׁ֣רְת֔וֹ וּֽלְאַהֲבָה֙ אֶת־שֵׁ֣ם יְהֹוָ֔ה לִֽהְי֥וֹת ל֖וֹ לַעֲבָדִ֑ים כׇּל־שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃
וּבְנֵי עַמְמַיָא דְמִתּוֹסְפִין עַל עַמֵהּ דַייָ לְשַׁמָשׁוּתֵהּ וּלְמִרְחַם יַת שְׁמָא דַייָ לְמֶהֱוֵי לֵיהּ לְעָבְדִין כָּל דְיִטַר שַׁבְּתָא לְאַחֲלוּתֵהּ וּמַתְקְפִין בִּקְיָמִי:
56 (2) Happy is the man that does this, and the son of man that lays hold on it; that keeps the Sabbath and does not profane it, and keeps his hand from doing any evil.
(3) Neither let the son of the stranger, that has joined himself to the Lord, speak, saying, The Lord shall surely separate me from his people: neither let the eunuch say, Behold, I am a dry tree.
(4) For thus says the Lord to the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant;
(5) And to them will I give in my house and within my walls a memorial better than sons and daughters: I will give them an everlasting name, that shall not be cut off.
(6) Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keeps the sabbath and does not profane it, and all that hold fast to my covenant.
כתובים
קח (יג) הָבָה־לָּ֣נוּ עֶזְרָ֣ת מִצָּ֑ר וְ֝שָׁ֗וְא תְּשׁוּעַ֥ת אָדָֽם׃
הַב לָן סַעֲדָא מִן מְעִיקָא דְמַגָן פּוּרְקָנָא דְבַר נָשָׁא:
(יד) בֵּאלֹהִ֥ים נַעֲשֶׂה־חָ֑יִל וְ֝ה֗וּא יָב֥וּס צָרֵֽינוּ׃ {פ}
בֵּאלָהָא נַעֲבֵּיד חֵילָא וְהוּא יְדוֹשֵׁשׁ מְעִיקָנָא:
קט (א) לַ֭מְנַצֵּחַ לְדָוִ֣ד מִזְמ֑וֹר אֱלֹהֵ֥י תְ֝הִלָּתִ֗י אַֽל־תֶּחֱרַֽשׁ׃
לְשַׁבָּחָא עַל יַד דָוִד תּוּשְׁבְּחָא אֱלֹהִים שְׁבָחַתִי לָא תִשְׁתּוֹק:
(ב) כִּ֤י פִ֪י רָשָׁ֡ע וּֽפִי־מִ֭רְמָה עָלַ֣י פָּתָ֑חוּ דִּבְּר֥וּ אִ֝תִּ֗י לְשׁ֣וֹן שָֽׁקֶר׃
אֲרוּם פּוּמָא דְרַשִׁיעָא וּפוּמָא דְנִכְלָא עֲלַי פָּתְחִין מַלִילוּ עִמִי לִישָׁן דִשְׁקָר:
(ג) וְדִבְרֵ֣י שִׂנְאָ֣ה סְבָב֑וּנִי וַיִּֽלָּחֲמ֥וּנִי חִנָּֽם׃
וּמְמַלְלֵי סָנוּתָא חֲזַרוּ יָתִי וְאַגִיחוּ עִמִי מַגָן:
108 (13) Give us help against the foe: for vain is the help of man.
(14) Through God we shall do valiantly: for he it is who will tread down our enemies.
109 (1) To the chief Musician, A Psalm of David. Keep not silent, O God of my praise;
(2) for the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue.
(3) For they have compassed me about with words of hatred; and fought against me without a cause.
משנה
א. יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן:
ב. יוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, שְׁנֵיהֶם אֵינָן בְּכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרִאשׁוֹן לַנַּחֲלָה, וְהַשֵּׁנִי לְחָמֵשׁ סְלָעִים:
ג. מִי שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִים, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:
ד. שְׁתֵּי נָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן עֶשֶׂר סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתַן, יַחֲזִיר לוֹ חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתַן, אֵינוֹ יָכוֹל לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים. נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִין, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר, נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:
ה. שְׁתֵּי נָשִׁים שֶׁל שְׁנֵי אֲנָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן, וְזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתְנוּ, יַחֲזִיר לָהֶן חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתְנוּ, אֵינָן יְכוֹלִין לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה, הָאָבוֹת פְּטוּרִין, וְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם:
ו. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה שֶׁל שְׁנֵי אֲנָשִׁים, וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת הַבֵּן בְּתוֹךְ שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁנָּתַן לַכֹּהֵן, יַחֲזִיר (לוֹ חָמֵשׁ סְלָעִים). לְאַחַר שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁלֹּא נָתַן, יִתֵּן. מֵת בְּיוֹם שְׁלשִׁים, כְּיוֹם שֶׁלְּפָנָיו. רַבִּי עֲקִיבָא אוֹמֵר, אִם נָתַן, לֹא יִטּוֹל. וְאִם לֹא נָתַן, לֹא יִתֵּן. מֵת הָאָב בְּתוֹךְ שְׁלשִׁים יוֹם, בְּחֶזְקַת שֶׁלֹּא נִפְדָּה, עַד שֶׁיָּבִיא רְאָיָה שֶׁנִּפְדָּה. לְאַחַר שְׁלשִׁים יוֹם, בְּחֶזִקַת שֶׁנִּפְדָּה, עַד (שֶׁיָּבִיא רְאָיָה) שֶׁלֹּא נִפְדָּה. הוּא לִפָּדוֹת וּבְנוֹ לִפָּדוֹת, הוּא קוֹדֵם אֶת בְּנוֹ. רַבִּי יְהוּדָה אוֹמֵר, בְּנוֹ קוֹדְמוֹ, שֶׁמִּצְוָתוֹ עַל אָבִיו, וּמִצְוַת בְּנוֹ עָלָיו:
ז. חָמֵשׁ סְלָעִים שֶׁל בֵּן, בְּמָנֶה צוֹרִי. שְׁלשִׁים שֶׁל עֶבֶד, וַחֲמִשִּׁים שֶׁל אוֹנֵס וְשֶׁל מְפַתֶּה, וּמֵאָה שֶׁל מוֹצִיא שֵׁם רָע, כֻּלָּם בְּשֶׁקֶל הַקֹּדֶשׁ, בְּמָנֶה צוֹרִי. וְכֻלָּן נִפְדִּין בְּכֶסֶף, וּבְשָׁוֶה כֶסֶף, חוּץ מִן הַשְּׁקָלִים:
ח. אֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בִשְׁטָרוֹת, וְלֹא בְקַרְקָעוֹת, וְלֹא בְהֶקְדֵּשׁוֹת. כָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָדוּי, לְפִיכָךְ אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, רַשַּׁאי. הַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ וְאָבַד, חַיָּב בְּאַחֲרָיוּתוֹ, שֶׁנֶּאֱמַר (במדבר יח), יִהְיֶה לָּךְ וּפָדֹה תִפְדֶּה:
ט. הַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק. וְלֹא הָאִשָּׁה בִּכְתֻבָּתָהּ, וְלֹא הַבָּנוֹת בִּמְזוֹנוֹתֵיהֶן, וְלֹא הַיָּבָם. וְכֻלָּן אֵין נוֹטְלִין בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק:
י. אֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל, הַבְּכוֹרָה, וְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, וְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, וְהַמַּתָּנָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַתָּנָה כְּמֶכֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כֻּלָּן חוֹזְרִין בַּיּוֹבֵל. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, הַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, יַחֲזִיר לִבְנֵי מִשְׁפָּחָה וִינַכֶּה לָהֶם מִן הַדָּמִים:
1. There is a son who is a firstborn with regard to inheritance but is not a firstborn with regard to the requirement of redemption from a priest. There is another who is a firstborn with regard to redemption from a priest but is not a firstborn with regard to inheritance. There is another who is a firstborn with regard to inheritance and with regard to redemption from a priest. And there is another who is not a firstborn at all, neither with regard to inheritance nor with regard to redemption from a priest. Which is the son who is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest? It is a son who came after miscarriage of an underdeveloped fetus, even where the head of the underdeveloped fetus emerged alive; or after a fully developed nine-month-old fetus whose head emerged dead. The same applies to a son born to a woman who had previously miscarried a fetus that had the appearance of a type of domesticated animal, undomesticated animal, or bird, as that is considered the opening of the womb. This is the statement of Rabbi Meir. And the Rabbis say: The son is not exempted from the requirement of redemption from a priest unless his birth follows the birth of an animal that takes the form of a person. In the case of a woman who miscarries a fetus in the form of a sandal fish or from whom an afterbirth or a gestational sac in which tissue developed emerged, or who delivered a fetus that emerged in pieces, the son who follows these is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest. In the case of a son born to one who did not have sons and he married a woman who had already given birth; or if he married a woman who gave birth when she was still a Canaanite maidservant and she was then emancipated; or one who gave birth when she was still a gentile and she then converted, and when the maidservant or the gentile came to join the Jewish people she gave birth to a male, that son is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest. Rabbi Yosei HaGelili says: That son is a firstborn with regard to inheritance and with regard to redemption from a priest, as it is stated: “Whatever opens the womb among the children of Israel” (Exodus 13:2). This indicates that the halakhic status of a child born to the mother is not that of one who opens the womb unless it opens the womb of a woman from the Jewish people. In the case of one who had sons and married a woman who had not given birth; or if he married a woman who converted while she was pregnant, or a Canaanite maidservant who was emancipated while she was pregnant and she gave birth to a son, he is a firstborn with regard to redemption from a priest, as he opened his mother’s womb, but he is not a firstborn with regard to inheritance, because he is not the firstborn of his father or because halakhically he has no father. And likewise, if an Israelite woman and the daughter or wife of a priest, neither of whom had given birth yet, or an Israelite woman and the daughter or wife of a Levite, or an Israelite woman and a woman who had already given birth, all women whose sons do not require redemption from the priest, gave birth in the same place and it is uncertain which son was born to which mother; and likewise a woman who did not wait three months after the death of her husband and she married and gave birth, and it is unknown whether the child was born after a pregnancy of nine months and is the son of the first husband, or whether he was born after a pregnancy of seven months and is the son of the latter husband, in all these cases the child is a firstborn with regard to redemption from a priest but is not a firstborn with regard to inheritance. Due to the uncertainty, he is unable to prove he is the firstborn of either father, and therefore he is not entitled to the double portion of the firstborn. Which is the offspring that is a firstborn both with regard to inheritance and with regard to redemption from a priest? In the case of a woman who miscarried a gestational sac full of water, or one full of blood, or one full of pieces of flesh; or one who miscarries a mass resembling a fish, or grasshoppers, or repugnant creatures, or creeping animals, or one who miscarries on the fortieth day after conception, the son who follows any of them is a firstborn with regard to inheritance and with regard to redemption from a priest.
2. In the case of a boy born by caesarean section and the son who follows him, both of them are not firstborn, neither with regard to inheritance nor with regard to redemption from a priest. Rabbi Shimon says: The first son is a firstborn with regard to inheritance if he is his father’s first son, and the second son is a firstborn with regard to redemption from a priest for five sela coins, because he is the first to emerge from the womb and he emerged in the usual way.
3. With regard to one whose wife had not previously given birth and then gave birth to two males, i.e., twin males, and it is unknown which is the firstborn, he gives five sela coins to the priest after thirty days have passed. If one of them dies within thirty days of birth, before the obligation to redeem the firstborn takes effect, the father is exempt from the payment due to uncertainty, as perhaps it was the firstborn who died. In a case where the father died and the sons are alive, Rabbi Meir says: If they gave the five sela coins to the priest before they divided their father’s property between them, they gave it, and it remains in the possession of the priest. But if not, they are exempt from giving the redemption money to the priest. Rabbi Yehuda says: The obligation to redeem the firstborn already took effect on the property of the father; therefore, in either case the sons, his heirs, are required to pay the priest. If the wife gave birth to a male and a female and it is not known which was born first, the priest has nothing here, as it is possible that the female was born first.
4. With regard to two wives of one man, both of whom had not previously given birth, and they gave birth to two males, i.e., each bore one male, and the sons were intermingled, the father gives ten sela coins to the priest even if it is unknown which son was born first, because it is certain that each is firstborn of his mother. In a case where one of them dies within thirty days of birth, if he gave all ten sela coins to one priest, the priest must return five sela to him, because the father was not obligated to redeem the son who then died. And if he gave the redemption payment to two different priests, he cannot reclaim the money from the possession of either priest, as each could claim that the money that he received was for the living child. If one mother gave birth to a male and one gave birth to a female, or if between them they gave birth to two males and one female, and the children were intermingled, the father gives five sela coins to the priest: In the first case because the male might have preceded the female and in the second case because one of the males is certainly firstborn. If the children were two females and a male, or two males and two females, the priest has nothing here, as it is possible the female was born first to each mother. If one of his wives had previously given birth and one had not previously given birth and they gave birth to two males who became intermingled, the father gives five sela coins to the priest, as it is certain that one of them was born to the mother who had not yet given birth. If one of them dies within thirty days of birth the father is exempt from that payment, as it is possible that the one who died was born to the mother who had not yet given birth. In a case of intermingling where the father died and the sons are alive, Rabbi Meir says: If they gave the five sela coins to the priest before they divided their father’s property between them, they gave it, and it remains in the possession of the priest. But if not, they are exempt from giving the redemption payment to the priest. Rabbi Yehuda says: The obligation to redeem the firstborn already took effect on the property of the father. If the wives gave birth to a male and a female the priest has nothing here, as perhaps the female was born to the mother who had not yet given birth.
5. With regard to two women who had not previously given birth, who were married to two different men, and they gave birth to two males and the sons were intermingled, this father gives five sela coins to a priest and that father gives five sela coins to a priest, as each is certainly firstborn to his mother. In a case where one of them dies within thirty days of birth, if the fathers gave all ten sela coins to one priest, the priest must return five sela coins to them. But if they gave the redemption payment to two different priests they cannot reclaim the money from the possession of either priest, as each could claim that the money that he received was for the living child. If the women gave birth to a male and a female and the children became intermingled, the fathers are exempt, as each could claim that he is the father of the female, but the son is obligated to redeem himself, as he is certainly a firstborn. If two females and a male were born, or two females and two males, the priest has nothing here, as it is possible the female was born first to each mother.
6. If one woman had previously given birth and one had not previously given birth, and they were married to two men and they gave birth to two males, who then became intermingled, this one whose wife had not previously given birth gives five sela coins to the priest. If the women gave birth to a male and a female the priest has nothing here, as it is possible the female was born to the mother who had not yet given birth. If the firstborn son dies within thirty days of birth, although the father gave five sela to the priest, the priest must return it. If the firstborn son dies after thirty days have passed, even if the father did not give five sela coins to the priest he must give it then. If the firstborn dies on the thirtieth day, that day’s halakhic status is like that of the day that preceded it, as the obligation takes effect only after thirty days have elapsed. Rabbi Akiva says: If the firstborn dies on the thirtieth day it is a case of uncertainty; therefore, if the father already gave the redemption payment to the priest he cannot take it back, but if he did not yet give payment he does not need to give it. If the father of the firstborn dies within thirty days of birth the presumptive status of the son is that he was not redeemed, until the son will bring proof that he was redeemed. If the father dies after thirty days have passed the presumptive status of the son is that he was redeemed, until people will tell him that he was not redeemed. If one had both himself to redeem and his son to redeem, his own redemption takes precedence over that of his son. Rabbi Yehuda says: The redemption of his son takes precedence, as the mitzva to redeem the father is incumbent upon his own father, and the mitzva to redeem his son is incumbent upon him.
7. The five sela coins of the redemption of the firstborn son, with regard to which it is written: “Five shekels of silver, after the shekel of the Sanctuary” (Numbers 18:16), are calculated using a Tyrian maneh. The silver content of the Tyrian coinage is significantly higher than that of provincial coinage, which is worth one-eighth its value. With regard to the thirty shekels paid to the owner of a Canaanite slave who is killed by an ox (see Exodus 21:32), and the fifty shekels paid by a rapist (see Deuteronomy 22:29) and by a seducer (see Exodus 22:16) of a young virgin woman, and the one hundred shekels paid by the defamer of his bride with the claim that she is not a virgin (see Deuteronomy 22:19), all of them, even those cases where the word shekel is not explicitly written, are paid in the shekel of the Sanctuary, whose value is twenty gera (see Numbers 18:16) and that is calculated using a Tyrian maneh. And all monetary obligations are redeemed, i.e., paid, with coins or with items of the equivalent value of money, except for the half-shekels that are donated to the Temple each year, which must be given specifically as coins.
8. One may not redeem his firstborn son, neither with Canaanite slaves, nor with promissory notes, nor with land, nor with consecrated items. If the father wrote a promissory note to the priest that he is obligated to give him five sela coins, the father is obligated to give them to him but his son is not redeemed. Therefore, if the priest wished to give back the five sela coins to him as a gift he is permitted to do so. With regard to one who designates five sela coins for redemption of his firstborn son and he lost the coins before he gave them to the priest, the father bears financial responsibility for their loss, as it is stated to Aaron the priest: “Everything that opens the womb in man and animal shall be yours”; and only afterward it says: “You shall redeem the firstborn of man” (Numbers 18:15). This indicates that only after the money shall be in the possession of the priest is the son redeemed.
9. The firstborn son takes a double portion, i.e., twice the portion taken by the other sons, when inheriting the property of the father, but he does not take twice the portion when inheriting the property of the mother. And neither does he take twice the portion in any enhancement of the value of the property after the death of the father, nor does he take twice the portion in property due the father, as he does in property the father possessed. And neither does a woman take these portions, i.e., any enhancement of the value of the property or the property due the husband, from her husband’s property for payment of her marriage contract upon her divorce or her husband’s death; nor do the daughters take this share of the property for their sustenance, to which they are entitled from their late father’s possessions. Nor does a man whose married brother died childless [yavam] receive these portions, even though he acquires his brother’s portion of their shared father’s inheritance after performing levirate marriage with his brother’s wife. The mishna summarizes: And all of them do not take a portion in any enhancement of the value of the property after the death of the owner, nor do they take a portion in property due the deceased, as they do in property in his possession.
10. And these are the people whose properties, unlike an ancestral field, do not return to their original owners in the Jubilee Year: The firstborn who inherited his father’s property by the right of primogeniture need not return the extra portion for redistribution among the brothers; and one who inherits his wife’s property need not return it to her family; and one who consummates the levirate marriage with the wife of his brother and gains the right to his brother’s property need not return it for redistribution among the brothers. And likewise, a gift of land need not be returned to the original owners in the Jubilee Year; this is the statement of Rabbi Meir. And the Rabbis say: The halakhic status of a gift is like that of a sale, and it must be returned. Rabbi Elazar says: All these lands return in the Jubilee Year. Rabbi Yoḥanan ben Beroka says: Even one who inherits his wife’s property must return the land to the members of her father’s family and should deduct from them the monetary value of the land, as the Gemara will explain.
גמרא
בְּחֶזְקַת שֶׁלֹּא נִפְדָּה אִתְּמַר הַפּוֹדֶה אֶת בְּנוֹ בְּתוֹךְ שְׁלשִים יוֹם רַב אָמַר בְּנוֹ פָּדוּי וּשְׁמוּאֵל אָמַר אֵין בְּנוֹ פָּדוּי דְּכוּלֵי עָלְמָא מֵעַכְשָׁיו אֵין בְּנוֹ פָּדוּי לְאַחַר שְׁלשִׁים יוֹם וְאִיתְנְהוּ לְמָעוֹת וַדַּאי בְּנוֹ פָּדוּי כִּי פְּלִיגֵי לְאַחַר שְׁלשִׁים יוֹם וְנִתְעַכְּלוּ הַמָּעוֹת. רַב אָמַר בְּנוֹ פָּדוּי מִידִי דַּהֲוָה אַקִּדּוּשֵׁי אִשָּׁה הָתָם לָאו עַל אַף גַּב דְּנִתְעַכְּלוּ הַמָּעוֹת הֲווֹ קִדּוּשֵׁי הָכָא נָמֵי לָא שְׁנָא וּשְׁמוּאֵל אָמַר לָךְ הָתָם בְּיָדוֹ לְקַדְּשָׁהּ מֵעַכְשָׁיו הָכָא אֵין בְּיָדוֹ לִפְדּוֹתוֹ מֵעַכְשָׁיו וְאַף עַל גַּב דִּקְיָמָא לָן דְּכָל הֵיכָא דִּפְלִיגֵי רַב וּשְׁמוּאֵל הִלְכְתָא כְּרַב בְּאִסּוּרֵי וְכִשְׁמוּאֵל בְּדִינֵי הָכָא הִלְכְתָא כַּוָּתֵיהּ דִּשְׁמוּאֵל. תְּנַן מֵת בְּתוֹךְ שְׁלשִים יוֹם אַף עַל פִּי שֶׁנָּתַן לְכֹהֵן יַחֲזִיר לוֹ חָמֵשׁ סְלָעִים טַעֲמָא דְּמֵת הָא לֹא מֵת בְּנוֹ פָּדוּי הָכָא בְּמַאי עַסְקִינָן דְּאִיתְנְהוּ לְמָעוֹת. תָּא שְׁמַע בְּחֶזְקַת שֶׁלֹּא נִפְדָּה עַד שֶׁיֹּאמְרוּ לוֹ שֶׁנִּפְדָּה הָתָם נָמֵי דְּאִיתְנְהוּ לְמָעוֹת בְּעֵינַיְהוּ. תָּנֵי תַּנָּא קַמֵּהּ דְּרַב יְהוּדָה הַפּוֹדֶה אֶת בְּנוֹ בְּתוֹךְ שְׁלשִים יוֹם בְּנוֹ פָּדוּי אָמַר לֵהּ שְׁמוּאֵל אָמַר אֵין בְּנוֹ פָּדוּי וְאַתְּ אָמַרְתָּ בְּנוֹ פָּדוּי וְאַף עַל גַּב דְּקַיְמָא לָן כְּרַב בְּאִיסּוּרֵי וְכִשְׁמוּאֵל בְּדִינֵי הָכָא הִלְכְתָא כַּוָּתֵיהּ דִּשְׁמוּאֵל. הוּא לִפְדּוֹת וּבְנוֹ לִפְדּוֹת הוּא קדֶם לִבְנוֹ וכו'. תָּנוּ רַבָּנָן מִי הוּא לִפְדּוֹת וּבְנוֹ לִפְדּוֹת הוּא קדֶם לִבְנוֹ. רַבִּי יְהוּדָה אוֹמֵר בְּנוֹ קוֹדְמוֹ שֶׁמִּצְוָתוֹ עַל אָבִיו וּמִצְוַת בְּנוֹ עָלָיו. אָמַר רַבִּי יִרְמְיָה הַכֹּל מוֹדִים הֵיכָא דְּלִכָּא אֶלָּא חָמֵשׁ סְלָעִים הוּא קדֶם לִבְנוֹ מַאי טַעֲמָא דְּמִצְוָה דִּידֵהּ עָדִיף כִּי פְּלִיגֵי הֵיכָא דְּאִיכָּא חָמֵשׁ מְשֻׁעְבָּדוֹת וְחָמֵשׁ בְּנֵי חוֹרִין. רַבִּי יְהוּדָה סָבַר מִלְוָה הַכְּתוּבָה בַּתּוֹרָה כִּכְתוּבָה בִּשְׁטָר דַּמְיָא וְדִידֵהּ אָזִיל וְטָרִיף מִמְּשַׁעְבְּדֵי וּבְהָנֵי חָמֵשׁ בְּנֵי חוֹרִין פָּרִיק לֵהּ לִבְרֵהּ. וְרַבָּנָן סַבְרֵי מִלְוָה הַכְּתוּבָה בַּתּוֹרָה לָאו כִּכְתוּבָה בִּשְׁטָר דַּמְיָא הִילְכָּךְ מִצְוָה דִּידֵהּ עָדִיף:
GEMARA: It was stated: In the case of one who redeems his firstborn son within thirty days of his birth by giving a priest five sela coins, Rav says his son is redeemed and Shmuel says his son is not redeemed. The Gemara explains: Everyone agrees that if the father said: He is redeemed from now, that his son is not redeemed, as the obligation to redeem the son is not yet in effect. Likewise, if the father says the redemption should take effect after thirty days, and the money is still there, in the possession of the priest, after thirty days, his son is certainly redeemed, as the money is in the priest’s possession when the obligation of redemption comes into effect.
They disagree in a situation where the father says the redemption should take effect after thirty days but the money was squandered away in the meantime. Rav says his son is redeemed, just as is the halakha with regard to the betrothal of a woman on the condition that it takes effect after thirty days. In that case there, is it not correct that even though the money was squandered away during the thirty days it is a valid betrothal?
Here, too, the halakha is no different.
And Shmuel could say to you: There, with regard to betrothal, it is in his power to betroth her from now, when he gave her the coins, and therefore it is irrelevant that the money was spent. Conversely, here, in the case of redemption, it is not in his power to redeem his son from now. With regard to the practical halakha in this dispute the Gemara comments: And even though we maintain as a principle that wherever Rav and Shmuel disagree the halakha is in accordance with the opinion of Rav in ritual matters and in accordance with the opinion of Shmuel in monetary matters, here the halakha is in accordance with the opinion of Shmuel, who holds that if one redeems his son within thirty days he is not redeemed.
The Gemara raises a difficulty: We learned in the mishna on the previous amud: If the firstborn son dies within thirty days of birth, although the father gave five sela coins to the priest, the priest must return the five sela coins to him. The Gemara infers: The reason he must return the money is that the son died. But if he did not die within thirty days his son is redeemed despite the fact that the father gave the priest the money prior to the proper time. This inference contradicts the opinion of Shmuel. The Gemara answers: Here we are dealing with a case where the money is still extant, i.e., in the priest’s possession.
The Gemara comments: Come and hear another difficulty from the mishna: If the father of the firstborn son dies within thirty days of the birth the presumptive status of the son is that he is not redeemed, until people will tell him that he is redeemed. But if people tell him he is redeemed then the redemption is effective, in contradiction to the opinion of Shmuel. The Gemara answers: There too, it is referring to a case where the money is still extant, i.e., in the priest’s possession.
The Gemara relates that a tanna taught a baraita in the presence of Rav Yehuda: In the case of one who redeems his firstborn son within thirty days of his birth, his son is redeemed. Rav Yehuda said to him: Shmuel said his son is not redeemed, and yet you say his son is redeemed? The Gemara comments: And even though we maintain that the halakha is in accordance with the opinion of Rav in ritual matters and in accordance with the opinion of Shmuel in monetary matters, here the halakha is in accordance with the opinion of Shmuel.
§ The mishna teaches that if one had both himself to redeem and his son to redeem, his own redemption takes precedence over that of his son. The Sages taught in a baraita: If one had both himself to redeem and his son to redeem, his own redemption takes precedence over that of his son. Rabbi Yehuda says: The redemption of his son takes precedence, as the mitzva to redeem the father is incumbent upon his own father, and the mitzva to redeem his son is incumbent upon him. Consequently, he should first fulfill the mitzva that is incumbent upon him by redeeming his son.
Rabbi Yirmeya says: Everyone concedes that in a case where there are only five sela coins available and one has to redeem both himself and his son, his own redemption takes precedence over that of his son, despite the indication to the contrary from the mishna. What is the reason? The reason is that his own mitzva is preferable to one he performs on behalf of others. Where they disagree is in a case where there is both land worth five sela coins that is liened property that had been previously sold to others and land worth five sela coins that is unsold property.
The Gemara explains the reasoning behind the dispute: Rabbi Yehuda maintains that a loan that is written in the Torah, i.e., a financial obligation by Torah law, such as redemption of the firstborn son with five sela coins, is considered as though it is written in a document, and it can therefore be collected from liened property, as can any loan recorded in a document. Therefore, the five sela coins that are liened property are available for one’s own redemption but not for that of one’s son, as the sale of the property presumably occurred before the birth of his firstborn. And therefore the priest goes and repossesses the land worth five sela that is liened property for his own redemption, like any debt written in a document; and with those five sela of unsold property he redeems his son. In this manner, one can fulfill both mitzvot.
And the Rabbis maintain: A loan that is written in the Torah is not considered as though it is written in a document, since buyers will not know to guard against repossession if it is not written in a document. Therefore, the five sela coins that are liened property are not available for redemption, and consequently his own mitzva is preferable. He accordingly redeems himself with the land that is not liened.
זוהר
תָּאנָא בְּשַׁעֲתָא דְּקֻדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח בְּעָלְמָא וְחָמָא דְּמִתְכַשְּׁרָן עוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא לְתַתָּא אִתְגַּלְיָא עַתִּיקָא קַדִּישָׁא בִּזְעֵיר אַנְפִּין וּמִסְתַּכְּלָן כָּל אִנּוּן אַנְפִּין בְּאַנְפִּין סְתִימִין וּמִתְבָּרְכָן כֻּלְּהוּ מַאי טַעֲמָא מִתְבָּרְכָא מִשּׁוּם דְּמִסְתַּכְּלָן אִלֵּין בְּאִלֵּין בְּאֹרַח מֵישָׁר דְּלָא סְטָאָן לִימִינָא וְלִשְׂמָאלָא הֲדָא הוּא דִּכְתִיב יָשָׁר יֶחֱזוּ פָנֵימוֹ וּמִתְבָּרְכָן כֻּלְּהוּ וּמְשַׁקְיָן דָּא לְדָא עַד דְּאִתְבָּרְכָן כֻּלְּהוּ עָלְמַיָּא וּמִשְׁתַּכְּחֵי כֻּלְּהוּ עָלְמִין כְּחַד וּכְדֵין אִתְקְרֵי יְיָ אֶחָד וּשְׁמוֹ אֶחָד. וְכַד חוֹבֵי עָלְמָא סַגִּיאוּ אַסְתִּים עַתִּיקָא קַדִּישָׁא וְלָא מַשְׁגִּיחִין אַנְפִּין בְּאַנְפִּין וּכְדֵין דִּינִין מִתְעָרֵי בְּעָלְמָא וְכָרְסְוָן רְמִיוּ וְעַתִּיק יוֹמִין אִסְתִּים וְלָא אִתְגַּלְיָא הֲדָא הוּא דִּכְתִיב חָזֵה הֲוֵיתָ עַד דִּי כָּרְסְוָן רְמִיוּ וְעַתִּיק יוֹמִין יְתִיב עַד דִּי כָּרְסְוָן רְמִיוּ דְּאִנּוּן כִּתְרִין עִלָּאִין דִּמְשַׁקְיָן לְכֻלְּהוּ אָחֳרָנִין לְאוֹקוּמֵי בְּקִיּוּמַיְהוּ וּמָאן אִנּוּן אֲבָהָן וְעַתִּיק יוֹמִין יָתֵיב וְלָא אִתְגַּלְיָן וּכְדֵין מְהַפְּכִין חַיָּבֵי עָלְמָא רַחֲמֵי לְדִינָא. תָּאנָא מִסִטְרָא דְּאִימָּא נָפְקִין גָּרְדִינִין נִימוּסִין קְלִפִּין וַאֲחָדִין בְּקוֹלָפוֹי דִּגְבוּרָה שָׁלְטִין עַל רַחֲמֵי כְּמָה דְּאַתְּ אָמַר הַנּוֹעָדִים עַל יְיָ. עַל יְיָ מַמָּשׁ וּכְדֵין אִשְׁתַּכָּחוּ עָלְמִין חֲסֵרִין (ס''א קְטִירִין) דְּלָא שְׁלֵמִין וּקְטָטוּתָא אִתְעַר בְּכֻלְּהוּ וְכַד בְּנֵי עָלְמָא מַכְשִׁירָן עוֹבָדֵיהוֹן לְתַתָּא מִתְבַּסְמָן דִּינִין וּמִתְעַבְּרָן וּמִתְעָרֵי רַחֲמֵי וְשָׁלְטָן עַל הַהוּא בִּישָׁא דְּאִתְעַר מִן דִּינָא קַשְׁיָא וְכַד מִתְעֲרָן רַחֲמֵי חֶדְוָה וְנִחוּמִין מִשְׁתַּכְּחִין מִשּׁוּם דְּשַׁלִּיטִין עַל הַהוּא בִּישָׁא, הֲדָא הוּא דִּכְתִיב וַיִּנָחֶם יְיָ עַל הָרָעָה. וַיִּנָּחֶם מִשּׁוּם (דְּשָׁלְטָא עַל הָרָעָה) דְּאִתְכַּפְיָא דִּינָא קַשְׁיָא וְשָׁלְטִין רַחֲמֵי. תָּאנָא בְּשַׁעֲתָא דְּמִתְבַּסְמָן דִּינִין וְשָׁלְטִין רַחֲמֵי כָּל כִּתְרָא וְכִתְרָא תָּב בְּקִיּוּמֵהּ וּמִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא וְכַד תַּיְבִין כָּל חַד וְחַד לְאַתְרֵהּ וּמִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא וּמִתְבַּסְמָא אִימָּא בְּקַלְדִיטֵי גַּלִּיפִין וּתְיָבִין לְסִטְרָהָא כְּדֵין אִקְרֵי תְּשׁוּבָה שְׁלֵמָה וְאִתְכַּפַּר עָלְמָא דְּהָא אִימָּא בְּחֶדְוָתָא שְׁלֵימָתָא יָתְבָא דִּכְתִיב (תהלים קיג) אֵם הַבָּנִים שְׂמֵחָה. וּכְדֵין אִתְקְרֵי יוֹם הַכִּפּוּרִים, דִּכְתִיב בֵּהּ (ויקרא טז) לְטַהֵר אֶתְכֶם מִכָֹּל חַטֹּאתֵיכֶם וּמִתְפַּתְּחִין חַמְשִׁין תַּרְעֵי דְּסִטְרִין גְּלִיפִין.
וְלָמַדְנוּ, בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ בָּעוֹלָם וְרוֹאֶה מַעֲשֵׂיהֶם שֶׁל בְּנֵי הָאָדָם לְמַטָּה שֶׁהֵם כְּשֵׁרִים, מִתְגַלֶּה עַתִּיקָא קַדִּישָׁא, שֶׁהוּא כֶּתֶר, בְּז''א, שֶׁהוּא ת''ת, וּמִסְתַּכְּלִים כָּל אֵלּוּ הַפָּנִים דְּז''א, בַּפָּנִים הַסְּתוּמִים דְּעַתִּיקָא, וּמִתְבָּרְכִים כֻּלָּם. מַהוּ הַטַּעַם מִתְבָּרְכִים, הוּא מִשּׁוּם שֶׁמִּסְתַּכְּלִים אֵלּוּ בְּאֵלּוּ בְּדֶרֶךְ יְשָׁרָה, דְּהַיְנוּ בִּבְחִינַת קָו אֶמְצָעִי, שֶׁאֵינוֹ נוֹטֶה לְיָמִין וְלֹא לִשְׂמֹאל. זֶה שֶׁנֶּאֱמַר יָשָׁר יֶחֱזוּ פָנֵימוֹ. שֶׁפְּנֵיהֶם דְּעַתִּיקָא וְז''א מִסְתַּכְּלִים אֵלּוּ בָּאֵלּוּ בְּדֶרֶךְ יְשָׁרָה, דְּהַיְנוּ בִּבְחִינַת קָו אֶמְצָעִי. וְאָז מִתְבָּרְכִים כֻּלָּם, וּמַשְׁקִים זֶה לָזֶה עַד שֶׁמִּתְבָּרְכִים כָּל הָעוֹלָמוֹת, וְנִמְצָאִים כָּל הָעוֹלָמוֹת כְּאֶחָד, וְאָז נִקְרָא ה' אֶחָד וּשְׁמוֹ אֶחָד. וּכְשֶׁעֲוֹנוֹת הָעוֹלָם מִתְרַבִּים, נִסְתָּם עַתִּיקָא קַדִּישָׁא, וְאֵינָם מִסְתַכְּלִים פָּנִים בְּפָּנִים, וְאָז דִּין מִתְעוֹרְרִים בָּעוֹלָם וְהַכִּסָּאוֹת הֻטְּלוּ, וְעַתִּיק יוֹמִין, שֶׁהוּא כֶּתֶר, נִסְתָּם וְלֹא נִתְגַלֶּה. זֶה שֶׁנֶּאֱמַר חַזֵהּ הֲוִית עַד דִּי כַּרְסְוָן רְמִיו וְעַתִּיק יוֹמִין יְתִיב. ''עַד דֵּי כָּרְסְוָן רְמִיוּ'', פֵּרוּשׁוֹ, אֵלּוּ הַכְּתָרִים עֶלְיוֹנִים הַמַּשְׁקִים כָּל הָאֲחֵרִים לְהַעֲמִידָם בְּקִיּוּמָם. וּמִי הֵם, הֵם הָאָבוֹת, שֶׁהֵם חג''ת דְּז''א. וְעַתִּיק יוֹמִין יָתִיב, הַיְנוּ שֶׁלֹּא נִתְגַלֶּה, וְעַל כֵּן מְכוּנֶה יוֹשֵׁב, כִּי הַיּוֹשֵׁב מְמַעֵט קוֹמָתוֹ. וְאָז מְהַפְּכִים רִשְׁעֵי עוֹלָם אֶת הָרַחֲמִים לְדִין. לָמַדְנוּ, מִצַד אִימָא יוֹצְאִים קְלִיפּוֹת חוֹקְרֵי דִּין וָחוֹק, וְנֶאֱחָזִים בַּחֲקִיקוּתֵיהּ שֶׁל הַגְּבוּרָה דְּהַיְנוּ בְּקָו שְׂמֹאל שֶׁהוּא דִּין, וְשׁוֹלְטִים עַל הָרַחֲמִים. כְּדִכְתִיב, הַנּוֹעָדִים עַל ה', עַל ה' מַמָּשׁ, דְּהַיְנוּ בִּינָה שֶׁהִיא עַל ז''א שֶׁנִּקְרָא הַוָּיָה. וְאָז נִמְצָאִים הָעוֹלָמוֹת חֲסֵרִים, שֶׁאֵינָם שְׁלֵמִים, וּמַחֲלוֹקֶת מִתְעוֹרֶרֶת בְּכֻלָּם. וּכְשֶׁבְּנֵי הָעוֹלָם מֵטִיבִים מַעֲשֵׂיהֶם לְמַטָּה, מִתְבַּשְׂמִים הַדִּינִים וּמִתְעָבְרִים, וּמִתְעוֹרְרִים הָרַחֲמִים וְשׁוֹלְטִים עַל הָרַע הַהוּא שֶׁנִּתְעוֹרֵר מִן הַדִּין הַקָּשֶׁה. וּכְשֶׁמִּתְעוֹרְרִים הָרַחֲמִים, שִׂמְחָה וְנִחוּמִים נִמְצָאִים, מִשּׁוּם שֶׁשּׁוֹלְטִים עַל הָרַע הַהוּא, זֶה שֶׁנֶּאֱמַר וַיִּנָּחֶם ה' עַל הָרָעָה. וַיִּנָּחֶם, מִשּׁוּם שֶׁנִּכְנָע הַדִּין הַקָּשֶׁה, וְהָרַחֲמִים שׁוֹלְטִים. לָמַדְנוּ, בְּשָׁעָה שֶׁהַדִּינִים מִתְבַּשְׂמִים וְהָרַחֲמִים שׁוֹלְטִים, כָּל סְפִירָה וּסְפִירָה שָׁבָה לְקִיּוּמָהּ, וּמִתְבָּרְכוֹת כֻּלָּם יַחַד. וּכְשֶׁחוֹזֶרֶת כָּל אַחַת וְאַחַת לִמְקוֹמָהּ, וּמִתְבָּרְכוֹת כֻּלָּן יַחַד, וְאִמָא מִתְבַּשֶׂמֶת בְּחִבּוּר הַחֲקִיקוֹת שֶׁחָזְרוּ לִבְחִינָתָהּ, אָז נִקְרֵאת תְּשׁוּבָה שְׁלֵמָה וְנִתְכַּפֵּר הָעוֹלָם. כִּי אִמָּא יוֹשֶׁבֶת בְּשִׂמְחָה שְׁלֵמָה, שֶׁכָּתוּב אֵם הַבָּנִים שְׂמֵחָה. וְאָז הִיא נִקְרֵאת יוֹם הַכִּפּוּרִים, שֶׁכָּתוּב בּוֹ, לְטַהֵר אֶתְכֶם מִכָּל חַטֹּאתֵיכֶם. וְנִפְתָּחִים חֲמִשִּׁים שְׁעָרִים שֶׁל צְדָדֵי הַחֲקִיקוּת.
הלכה פסוקה
א. בִּרְכַּת הָאָרֶץ צָרִיךְ לוֹמַר הוֹדָיָה בִּתְחִלָּתָהּ וּבְסוֹפָהּ וְחוֹתֵם בָּהּ עַל הָאָרֶץ וְעַל הַמָּזוֹן. וְכָל שֶׁלֹּא אָמַר אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּבִרְכַּת הָאָרֶץ לֹא יָצָא יְדֵי חוֹבָתוֹ. וְצָרִיךְ לְהַזְכִּיר בָּהּ בְּרִית וְתוֹרָה וּלְהַקְדִּים בְּרִית לַתּוֹרָה שֶׁהַבְּרִית הַזֹּאת שֶׁאוֹמְרִין בְּבִרְכַּת הָאָרֶץ הִיא בְּרִית מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלש עֶשְׂרֵה בְּרִיתוֹת וְהַתּוֹרָה כֻּלָּהּ נִכְרְתוּ עָלֶיהָ שָׁלש בְּרִיתוֹת שֶׁנֶּאֱמַר (דברים כח) אֵלֶּה דִבְרֵי הַבְּרִית וְכוּ'. מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחוֹרֵב אַתֶּם נִצָבִים וְכוּ' וּלְעָבְרְךָ בִּבְרִית וְכוּ':
ב. בְּרָכָה שְׁלִישִׁית פּוֹתֵחַ בָּהּ רַחֵם ה' אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמָּךְ וְעַל יְרוּשָׁלַיִם עִירָךְ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדָךְ. אוֹ נַחֲמֵנוּ ה' אֱלֹהֵינוּ בִּירוּשָׁלַיִם עִירֶךָ וְחוֹתֵם בָּהּ בּוֹנֵה יְרוּשָׁלַיִם אוֹ מְנַחֵם עַמּוֹ יִשְׂרָאֵל בְּבִנְיַן יְרוּשָׁלַיִם וּלְפִיכָךְ נִקְרֵאת בְּרָכָה זוֹ נֶחָמָה. וְכָל מִי שֶׁלֹּא אָמַר מַלְכוּת בֵּית דָּוִד בִּבְרָכָה זוֹ לֹא יָצָא יְדֵי חוֹבָתוֹ מִפְּנֵי שֶׁהִיא עִנְיַן הַבְּרָכָה שֶׁאֵין נֶחָמָה גְּמוּרָה אֶלָּא בַּחֲזָרַת מַלְכוּת בֵּית דָּוִד:
The blessing for the Promised Land must begin and end with thanksgiving and its concluding formula is "for the land and for the food". Whoever omits in this blessing the phrase, "a land, desirable, good and ample" has not fulfilled his duty. The Abrahamic covenant and the Torah must also be mentioned in it. The reference to the Covenant must come first, since the covenant referred to in the benediction for the land is the rite of circumcision in connection with which there were thirteen covenants, while in connection with the Torah there were only three, as it is said, "These are the words of the Covenant" (Deuteronomy 28:69); "beside the Covenant which He made with them in Horeb" (ibid. 28:69); "Ye stand this day … that thou shouldst enter into the Covenant (ibid. 29:9-11).
The third blessing begins, "Have mercy, O Lord our God, upon us and upon Israel, Thy people, and upon Jerusalem Thy city, and upon Zion, the abiding place of Thy glory"; or "Comfort us, O Lord our God, in Jerusalem, Thy city", and concludes, "Who will rebuild Jerusalem" or "Who will comfort His people Israel in the rebuilding of Jerusalem". This benediction is accordingly styled "Comfort". Whoever has not mentioned in it the Sovereignty of the House of David has not fulfilled his duty. For this constitutes the very essence of the blessing. Israel's consolation will only be a complete consolation when the House of David will be restored to Sovereignty.
מוסר
שְׁלֹשָה פָּנִים אֲסוּרִים לִרְאוֹת: פְּנֵי עֲבוֹדָה זָרָה, פְּנֵי אִשָּׁה, פְּנֵי רָשָׁע. פְּנֵי רָשָׁע שֶׁנֶּאֱמַר (מ''ב ג) אִם אַבִּיט אֵלֶיךָ וְאִם אֶרְאֶךָּ. פְּנֵי אִשָּׁה שֶׁלֹּא הָיְתָה רַשָּׁאִית הַשּׁוּנַמִּית לִכָּנֵס לִפְנֵי אֱלִישָׁע דִּכְתִיב (שם ד) וַתַּעֲמֹד בַּפָּתַח. וּכְתִיב וּמָה אֶתְבּוֹנֵן עַל בְּתוּלָה. פְּנֵי עֲבוֹדָה זָרָה דִּכְתִיב (ויקרא יט) אַל תִּפְנוּ אֶל הָאֱלִילִים. וּכְתִיב (יחזקאל ח) וַיֹּאמֶר אֵלַי בֶּן אָדָם שָׂא נָא עֵינֶיךָ דֶּרֶךְ צָפוֹנָה וָאֶשָּׂא עֵינַי דֶּרֶךְ צָפוֹנָה וְהִנֵּה מִצָפוֹן לְשַׁעַר הַמִּזְבֵּחַ סֵמֶל הַקִּנְאָה וְלֹא אָמַר רְאֵה וָאֶרְאֶה כִּי בִּדְמוּת אָדָם הָיָה וּדְמוּת זַכְרוּת וְנַקְבוּת נִזְקָקִין זֶה בָּזֶה עַל יְדֵי כִּשּׁוּף וְעַל יְדֵי אֶבֶן שׁוֹאֶבֶת. דָּבָר אַחֵר בְּלֹא זְקִיקָה. וּכְתִיב מוֹשַׁב סֵמֶל הַקִּנְאָה הַמַּקְנֶה וּבַשְּׁנִיָּה דִּלֵּג מוֹשָׁב וְאָמַר סֵמֶל הַקִּנְאָה הַזֶּה. וְזֶהוּ מַה הֵם עוֹשִׂים מֵהֶם חָסֵר ה' דְּמוּת זַכְרוּתָם וְנַקְבוּתָם וְלֹא אָמַר רְאֵה וְלֹא וָאֶרְאֶה לְפִי שֶׁאָסוּר לִרְאוֹת בְּשָׁעָה שֶׁהַבְּרִיּוֹת נִזְקָקִים וְלֹא אָמַר רְאֵה בַּנָּשִׁים מְבַכּוֹת אֶת הַתַּמּוּז וְלֹא בְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחוֹרֵיהֶם. אֶל הֵיכַל ה' הֲרֵי שֶׁאָסוּר לְהִסְתַּכֵּל בְּצוּרַת עֲבוֹדָה זָרָה וּבְצוּרַת רָשָׁע וּבְצוּרַת אִשָּׁה. שְׁלֹשָה פְּעָמִים אָמַר הֲרָאִיתָ תָּשׁוּב תִּרְאֶה כְּנֶגֶד ג' פַּרְצוּפִים שֶׁעָשָׂה מְנַשֶּׁה. וּבִשְׁבִיל פִּקּוּחַ נֶפֶשׁ מֻתָּרִין שְׁלָשְׁתָּן לִרְאוֹת שֶׁהֲרֵי יוֹנָדָב בֶּן רֵכָב נִכְנַס בְּבֵית עֲבוֹדָה זָרָה כְּדֵי שֶׁלֹּא יֵהָרֵג שׁוּם צַדִּיק וּכְתִיב (בראשית יט) וַיַּחֲזִיקוּ הָאֲנָשִׁים בְּיָדוֹ וּבְיַד אִשְׁתּוֹ וּבְיַד שְׁתֵּי בְּנוֹתָיו וּכְתִיב (שם לג) כִּי עַל כֵּן רָאִיתִי פָנֶיךָ כִּרְאוֹת פְּנֵי אֱלֹהִים. מַה פְּנֵי אֱלֹהִים אֲחֵרִים אָסוּר אַף פְּנֵי רָשָׁע אָסוּר. אֲבָל לַהֲנָאָתָן אֲפִלּוּ לְפִקּוּחַ נֶפֶשׁ אָסוּר שֶׁאִם עוֹלֶה טִינָא בְּלִבּוֹ שֶׁיֵּצֶר הָרָע מִתְגָּרֶה בּוֹ לִרְאוֹת יָמוּת וְלֹא יִרְאֶנָּה. וְאָסוּר לִרְאוֹת שׁוּם אָדָם וְהוּא מִתְבַּיֵּשׁ מִמְּךָ אִם תִּרְאֶנּוּ כְּגוֹן אָדָם רוֹדֵף אַחַר חֲבֵרוֹ לָתֵת צְדָקָה וְהוּא מִתְבַּיֵּשׁ אִם יִרְאֶנּוּ שׁוּם אָדָם וְאִם מֵבִיא שׁוּם דָּבָר לַשּׁוּק לִמְכֹּר אוֹ שׁוּם חֵפֶץ מִן הַשּׁוּק אוֹ אֲפִלּוּ עוֹסֵק בְּשׁוּם מְלָאכָה אוֹ אֲפִלּוּ בְּבֵיתוֹ וְהוּא מִתְבַּיֵּשׁ אִם תִּרְאֶה אוֹתוֹ אַל תַּעֲמֹד שָׁם וְהִשָּׁמֵט מִמֶּנּוּ: