תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
יז (יא) עַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹאמְר֥וּ לְךָ֖ תַּעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידֽוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל׃
עַל מֵימַר אוֹרַיְתָא דִּי יַלְּפֻנָּךְ וְעַל דִּינָא דִּי יֵימְרוּן לָךְ תַּעְבֵּד לָא תִסְטֵי מִן פִּתְגָּמָא דִּי יְחַוּוּן לָךְ יַמִּינָא וּשְׂמָאלָא:
(יב) וְהָאִ֞ישׁ אֲשֶׁר־יַעֲשֶׂ֣ה בְזָד֗וֹן לְבִלְתִּ֨י שְׁמֹ֤עַ אֶל־הַכֹּהֵן֙ הָעֹמֵ֞ד לְשָׁ֤רֶת שָׁם֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ א֖וֹ אֶל־הַשֹּׁפֵ֑ט וּמֵת֙ הָאִ֣ישׁ הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל׃
וּגְבַר דִּי יַעְבֵּד בִּרְשַׁע בְּדִיל דְּלָא לְקַבָּלָא מִן כַּהֲנָא דְּקָאֵם לְשַׁמָּשָׁא תַמָּן קֳדָם יְיָ אֱלָהָךְ אוֹ מִן דַּיָּנָא וְיִתְקְטֵל גַּבְרָא הַהוּא וּתְפַלֵּי עָבֵד דְּבִישׁ מִיִּשְׂרָאֵל:
(יג) וְכׇל־הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד׃ {ס}
וְכָל עַמָּא יִשְׁמְעוּן וְיִדְחֲלוּן וְלָא יַרְשִׁיעוּן עוֹד:
(יד) כִּֽי־תָבֹ֣א אֶל־הָאָ֗רֶץ אֲשֶׁ֨ר יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ נֹתֵ֣ן לָ֔ךְ וִֽירִשְׁתָּ֖הּ וְיָשַׁ֣בְתָּה בָּ֑הּ וְאָמַרְתָּ֗ אָשִׂ֤ימָה עָלַי֙ מֶ֔לֶךְ כְּכׇל־הַגּוֹיִ֖ם אֲשֶׁ֥ר סְבִיבֹתָֽי׃
אֲרֵי תֵעוֹל לְאַרְעָא דַּיְיָ אֱלָהָךְ יָהֵב לָךְ וְתֵירְתַהּ וְתֵיתֵב בַּהּ וְתֵימַר אֱמַנִּי עֲלַי מַלְכָּא כְּכָל עַמְמַיָּא דִי בְסַחֲרָנָי:
(טו) שׂ֣וֹם תָּשִׂ֤ים עָלֶ֙יךָ֙ מֶ֔לֶךְ אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּ֑וֹ מִקֶּ֣רֶב אַחֶ֗יךָ תָּשִׂ֤ים עָלֶ֙יךָ֙ מֶ֔לֶךְ לֹ֣א תוּכַ֗ל לָתֵ֤ת עָלֶ֙יךָ֙ אִ֣ישׁ נׇכְרִ֔י אֲשֶׁ֥ר לֹֽא־אָחִ֖יךָ הֽוּא׃
מַנָּאָה תְמַנֵּי עֲלָךְ מַלְכָּא דִּי יִתִּרְעֵי יְיָ אֱלָהָךְ בֵּיהּ מִגּוֹ אַחָיךְ תְּמַנֵּי עֲלָךְ מַלְכָּא לֵית לָךְ רְשׁוּ לְמַנָּאָה עֲלָךְ גְּבַר נוּכְרַי דִּי לָא אֲחוּךְ הוּא:
(טז) רַק֮ לֹא־יַרְבֶּה־לּ֣וֹ סוּסִים֒ וְלֹֽא־יָשִׁ֤יב אֶת־הָעָם֙ מִצְרַ֔יְמָה לְמַ֖עַן הַרְבּ֣וֹת ס֑וּס וַֽיהֹוָה֙ אָמַ֣ר לָכֶ֔ם לֹ֣א תֹסִפ֗וּן לָשׁ֛וּב בַּדֶּ֥רֶךְ הַזֶּ֖ה עֽוֹד׃
לְחוֹד לָא יַסְגֵּי לֵיהּ סוּסָוָן וְלָא יָתֵב יָת עַמָּא לְמִצְרַיִם בְּדִיל לְאַסְגָּאָה לֵיהּ סוּסָוָן וַיְיָ אֲמַר לְכוֹן לָא תוֹסְפוּן לְמִתּוּב בְּאֹרַח הָדָא עוֹד:
17 (11) according to the sentence of the Tora which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not deviate from the sentence which they shall tell thee, to the right hand, or to the left.
(12) And the man that will act presumptuously, and will not hearken to the priest that stands to minister there before the Lord thy God, or to the judge, that man shall die: and thou shalt put away the evil from Yisra᾽el.
(13) And all the people shall hear, and fear, and do no more presumptuously.
(14) When thou art come to the land which the Lord thy God gives thee, and shalt possess it, and shalt dwell in it, and shalt say, I will set a king over me, like all the nations that are about me;
(15) then thou mayst appoint a king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set as king over thee: thou mayst not set a stranger over thee, who is not thy brother.
(16) But he shall not multiply horses to himself, nor cause the people to return to Miżrayim, to the end that he should multiply horses: since the Lord has said to you, You shall henceforth return no more that way.
נביאים
נב (ד) כִּ֣י כֹ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה מִצְרַ֛יִם יָֽרַד־עַמִּ֥י בָרִֽאשֹׁנָ֖ה לָג֣וּר שָׁ֑ם וְאַשּׁ֖וּר בְּאֶ֥פֶס עֲשָׁקֽוֹ׃
אֲרֵי כִדְנַן אֲמַר יְיָ אֱלֹהִים לְמִצְרַיִם נְחַת עַמִי בְקַדְמֵיתָא לְאִתּוֹתָבָא תַמָן וְאַתּוּרָאָה בִּלְמָא אַנְסֵיהּ:
(ה) וְעַתָּ֤ה מַה־לִּי־פֹה֙ נְאֻם־יְהֹוָ֔ה כִּֽי־לֻקַּ֥ח עַמִּ֖י חִנָּ֑ם מֹשְׁלָ֤ו יְהֵילִ֙ילוּ֙ נְאֻם־יְהֹוָ֔ה וְתָמִ֥יד כׇּל־הַיּ֖וֹם שְׁמִ֥י מִנֹּאָֽץ׃
וּכְעַן עֲתִידְנָא לְמִפְרַק אֲמַר יְיָ אֲרֵי אִזְדַבַּן עַמִי מַגָן עַמְמַיָא דִשְׁלִיטוּ בְהוֹן מִשְׁתַּבְּחִין אֲמַר יְיָ וּתְדִירָא כָּל יוֹמָא עַל פּוּלְחָן שְׁמִי מַרְגְזִין:
(ו) לָכֵ֛ן יֵדַ֥ע עַמִּ֖י שְׁמִ֑י לָכֵן֙ בַּיּ֣וֹם הַה֔וּא כִּֽי־אֲנִי־ה֥וּא הַֽמְדַבֵּ֖ר הִנֵּֽנִי׃ {ס}
בְּכֵן יִתְרַבָּא בְעַמְמַיָא שְׁמִי בְּכֵן בְּעִידָנָא הַהִיא תֵּידְעוּן אֲרֵי אֲנָא הוּא דְמַלְלֵית וּמֵימְרִי קַיָם:
(ז) מַה־נָּאו֨וּ עַל־הֶהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ׃
מַה יָאֲוָן עַל טוּרֵי אַרְעָא דְיִשְׂרָאֵל רִגְלֵי מְבַסֵר מַשְׁמַע שְׁלָם מְבַסֵר טַב מַשְׁמַע פּוּרְקָן אֲמַר לִכְנִשְׁתָּא דְצִיוֹן אִיתְגְלִיאַת מַלְכוּתָא דֶאֱלָהָיִךְ:
(ח) ק֥וֹל צֹפַ֛יִךְ נָ֥שְׂאוּ ק֖וֹל יַחְדָּ֣ו יְרַנֵּ֑נוּ כִּ֣י עַ֤יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב יְהֹוָ֖ה צִיּֽוֹן׃
קַל פַּרְנָסַיִךְ דִמְרִימִין קָלְהוֹן כַּחֲדָא מְשַׁבְּחִין אֲרֵי בְעֵינֵיהוֹן יֶחֱזוּן גְבוּרָן דִי עֲבַד יְיָ כַּד יְתִיב שְׁכִנְתֵּהּ לְצִיוֹן:
(ט) פִּצְח֤וּ רַנְּנוּ֙ יַחְדָּ֔ו חׇרְב֖וֹת יְרוּשָׁלָ֑͏ִם כִּֽי־נִחַ֤ם יְהֹוָה֙ עַמּ֔וֹ גָּאַ֖ל יְרוּשָׁלָֽ͏ִם׃
בּוּעוּ וְשַׁבַּחוּ כַּחֲדָא חָרְבַת יְרוּשְׁלֵם אֲרֵי עֲתִיד יְיָ לְנַחְמָא עַמֵהּ פָּרִיק יְרוּשְׁלֶם:
52 (4) For thus says the Lord God, My people went down aforetime to Miżrayim to sojourn there; and Ashshur oppressed them without cause.
(5) Now therefore, what have I here, says the Lord, that my people is taken away for nought? they that rule over them yell, says the Lord; and my name continually every day is blasphemed.
(6) Therefore my people shall know my name: therefore they shall know in that day that I am he that speaks: Behold, here I am.
(7) How beautiful upon the mountains are the feet of him that brings good tidings, that announces peace; that brings good tidings of good, that announces salvation; that says to Żiyyon, Thy God reigns!
(8) The voice of thy watchmen is heard: they lift up the voice; together shall they sing: for they shall see eye to eye, the Lord returning to Żiyyon.
(9) Break forth into joy, sing together, O waste places of Yerushalayim: for the Lord has comforted his people, he has redeemed Yerushalayim:
כתובים
צד (יט) בְּרֹ֣ב שַׂרְעַפַּ֣י בְּקִרְבִּ֑י תַּ֝נְחוּמֶ֗יךָ יְֽשַׁעַשְׁע֥וּ נַפְשִֽׁי׃
בְּסִגְעֵי מַחְשְׁבָתָא בְגַוַי נִיחוּמָתָךְ יְפַרְקְנוּן נַפְשִׁי:
(כ) הַֽ֭יְחׇבְרְךָ כִּסֵּ֣א הַוּ֑וֹת יֹצֵ֖ר עָמָ֣ל עֲלֵי־חֹֽק׃
הַאֶפְשַׁר דְיִתְחַבֵּר עִמָךְ כּוּרְסֵי שִׁקְרָא בִּרְיַת לְעוּתָא הֲיִתְעַתֵּד עֲלֵי קְיָם:
(כא) יָ֭גוֹדּוּ עַל־נֶ֣פֶשׁ צַדִּ֑יק וְדָ֖ם נָקִ֣י יַרְשִֽׁיעוּ׃
יִכְנְשׁוּן בִּישָׁן עַל נַפְשָׁא דְצַדִיקָא וְאַדְמָא זַכַּי יְחַיְבוּן דִין דִקְטוֹל:
(כב) וַיְהִ֬י יְהֹוָ֣ה לִ֣י לְמִשְׂגָּ֑ב וֵ֝אלֹהַ֗י לְצ֣וּר מַחְסִֽי׃
וִיהֵי יְיָ לִי לְסָעִיד וֵאלָהַי לִתְקוֹף רוּחֲצָנִי:
(כג) וַיָּ֤שֶׁב עֲלֵיהֶ֨ם ׀ אֶת־אוֹנָ֗ם וּבְרָעָתָ֥ם יַצְמִיתֵ֑ם יַ֝צְמִיתֵ֗ם יְהֹוָ֥ה אֱלֹהֵֽינוּ׃ {פ}
וַאֲתִיב עֲלֵיהוֹן יַת שְׁקָרֵיהוֹן וּבְבִישָׁתְהוֹן יְגַמְרִינוּן יְגַמְרִינוּן יְיָ אֱלָהָנָא:
צה (א) לְ֭כוּ נְרַנְּנָ֣ה לַיהֹוָ֑ה נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃
אֱתוּן נְשַׁבַּח קֳדָם יְיָ נְיַבֵּב קֳדָם תַּקִיף פּוּרְקָנָא:
94 (19) When my cares within me were many, Thy comforts would cheer my soul.
(20) Shall the seat of iniquity, framing mischief by law, have fellowship with Thee?
(21) They gather themselves together against the soul of the righteous, and condemn the innocent blood.
(22) But the Lord has become my defence; and my God, the rock of my refuge.
(23) And he brings upon them their own iniquity, and he cuts them off in their own wickedness; the Lord our God cuts them off.
95 (1) O Come, let us sing to the Lord: let us make a joyful noise to the rock of our salvation.
משנה
א. שְׁבוּעַת הָעֵדוּת נוֹהֶגֶת בַּאֲנָשִׁים וְלֹא בְנָשִׁים, בִּרְחוֹקִין וְלֹא בִקְרוֹבִין, בִּכְשֵׁרִים וְלֹא בִפְסוּלִין. וְאֵינָהּ נוֹהֶגֶת אֶלָּא בָרְאוּיִין לְהָעִיד, בִּפְנֵי בֵית דִּין וְשֶׁלֹּא בִּפְנֵי בֵית דִּין, מִפִּי עַצְמוֹ, וּמִפִּי אֲחֵרִים, אֵין חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בֵּין מִפִּי עַצְמוֹ וּבֵין מִפִּי אֲחֵרִים, אֵינָן חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין:
ב. וְחַיָּבִין עַל זְדוֹן הַשְּׁבוּעָה, וְעַל שִׁגְגָתָהּ עִם זְדוֹן הָעֵדוּת, וְאֵינָן חַיָּבִין עַל שִׁגְגָתָהּ. וּמַה הֵן חַיָּבִין עַל זְדוֹן הַשְּׁבוּעָה, קָרְבָּן עוֹלֶה וְיוֹרֵד:
ג. שְׁבוּעַת הָעֵדוּת כֵּיצַד. אָמַר לִשְׁנַיִם בֹּאוּ וַהֲעִידוּנִי. שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, אוֹ שֶׁאָמְרוּ לוֹ אֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם וְאָמְרוּ אָמֵן, הֲרֵי אֵלּוּ חַיָּבִין. הִשְׁבִּיעַ עֲלֵיהֶן חֲמִשָּׁה פְעָמִים חוּץ לְבֵית דִּין וּבָאוּ לְבֵית דִּין וְהוֹדוּ, פְּטוּרִים. כָּפְרוּ, חַיָּבִים עַל כָּל אַחַת וְאֶחָת. הִשְׁבִּיעַ עֲלֵיהֶן חֲמִשָּׁה פְעָמִים בִּפְנֵי בֵית דִּין וְכָפְרוּ, אֵינָן חַיָּבִין אֶלָּא אַחַת. אָמַר רַבִּי שִׁמְעוֹן, מַה טַּעַם, הוֹאִיל וְאֵינָם יְכוֹלִין לַחֲזֹר וּלְהוֹדוֹת:
ד. כָּפְרוּ שְׁנֵיהֶן כְּאַחַת, שְׁנֵיהֶן חַיָּבִין. בָּזֶה אַחַר זֶה, הָרִאשׁוֹן חַיָּב וְהַשֵּׁנִי פָטוּר. כָּפַר אֶחָד וְהוֹדָה אֶחָד, הַכּוֹפֵר חַיָּב. הָיוּ שְׁתֵּי כִתֵּי עֵדִים, כָּפְרָה הָרִאשׁוֹנָה וְאַחַר כָּךְ כָּפְרָה הַשְּׁנִיָּה, שְׁתֵּיהֶם חַיָּבוֹת, מִפְּנֵי שֶׁהָעֵדוּת יְכוֹלָה לְהִתְקַיֵּם בִּשְׁתֵּיהֶן:
ה. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִם לֹא תָבֹאוּ וּתְעִידוּנִי שֶׁיֵּשׁ לִי בְיַד פְּלוֹנִי פִּקָּדוֹן וּתְשׂוּמֶת יָד וְגָזֵל וַאֲבֵדָה. שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, אֵין חַיָּבִין אֶלָּא אַחַת. שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין שֶׁיֵּשׁ לְךָ בְיַד פְּלוֹנִי פִּקָּדוֹן וּתְשׂוּמֶת יָד וְגָזֵל וַאֲבֵדָה, חַיָּבִין עַל כָּל אַחַת וְאֶחָת. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִם לֹא תָבֹאוּ וּתְעִידוּנִי שֶׁיֵּשׁ לִי בְיַד פְּלוֹנִי פִּקְדוֹן חִטִּין וּשְׂעֹרִין וְכֻסְּמִין. שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, אֵין חַיָּבִין אֶלָּא אַחַת. שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת שֶׁיֵּשׁ לְךָ בְיַד פְּלוֹנִי חִטִּין וּשְׂעֹרִין וְכֻסְּמִין, חַיָּבִין עַל כָּל אַחַת וְאֶחָת:
ו. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִם לֹא תָבֹאוּ וּתְעִידוּנִי שֶׁיֵּשׁ לִי בְיַד פְּלוֹנִי נֶזֶק וַחֲצִי נֶזֶק, תַּשְׁלוּמֵי כֶפֶל, תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, וְשֶׁאָנַס אִישׁ פְּלוֹנִי אֶת בִּתִּי, וּפִתָּה אֶת בִּתִּי, וְשֶׁהִכַּנִי בְנִי, וְשֶׁחָבַל בִּי חֲבֵרִי, וְשֶׁהִדְלִיק אֶת גְּדִישִׁי בְיוֹם הַכִּפּוּרִים, הֲרֵי אֵלּוּ חַיָּבִין:
ז. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִם לֹא תָבֹאוּ וּתְעִידוּנִי שֶׁאֲנִי כֹהֵן, שֶׁאֲנִי לֵוִי, שֶׁאֵינִי בֶן גְּרוּשָׁה, שֶׁאֵינִי בֶן חֲלוּצָה, שֶׁאִישׁ פְּלוֹנִי כֹהֵן, שֶׁאִישׁ פְּלוֹנִי לֵוִי, שֶׁאֵינוֹ בֶן גְּרוּשָׁה, שֶׁאֵינוֹ בֶן חֲלוּצָה, שֶׁאָנַס אִישׁ פְּלוֹנִי אֶת בִּתּוֹ, וּפִתָּה אֶת בִּתּוֹ, וְשֶׁחָבַל בִּי בְנִי, וְשֶׁחָבַל בִּי חֲבֵרִי, וְשֶׁהִדְלִיק גְּדִישִׁי בְשַׁבָּת, הֲרֵי אֵלּוּ פְטוּרִין:
ח. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, אִם לֹא תָבֹאוּ וּתְעִידוּנִי שֶׁאָמַר אִישׁ פְּלוֹנִי לִתֶּן לִי מָאתַיִם זוּז וְלֹא נָתַן לִי, הֲרֵי אֵלּוּ פְטוּרִים, שֶׁאֵין חַיָּבִין אֶלָּא עַל תְּבִיעַת מָמוֹן כְּפִקָּדוֹן:
ט. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, כְּשֶׁתֵּדְעוּן לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, הֲרֵי אֵלּוּ פְטוּרִים, מִפְּנֵי שֶׁקָּדְמָה שְׁבוּעָה לָעֵדוּת:
י. עָמַד בְּבֵית הַכְּנֶסֶת וְאָמַר, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִים לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, הֲרֵי אֵלּוּ פְטוּרִין, עַד שֶׁיִּהְיֶה מִתְכַּוֵּן לָהֶם:
יא. אָמַר לִשְׁנַיִם, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִישׁ פְּלוֹנִי וּפְלוֹנִי, שֶׁאִם אַתֶּם יוֹדְעִין לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, וְהֵם יוֹדְעִין לוֹ עֵדוּת עֵד מִפִּי עֵד אוֹ שֶׁהָיָה אֶחָד מֵהֶן קָרוֹב אוֹ פָסוּל, הֲרֵי אֵלּוּ פְטוּרִין:
יב. שִׁלַּח בְּיַד עַבְדּוֹ, אוֹ שֶׁאָמַר לָהֶן הַנִּתְבָּע מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִין לוֹ עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּהוּ, הֲרֵי אֵלּוּ פְטוּרִין עַד שֶׁיִּשְׁמְעוּ מִפִּי הַתּוֹבֵעַ:
יג. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, מְצַוֶּה אֲנִי עֲלֵיכֶם, אוֹסֶרְכֶם אָנִי, הֲרֵי אֵלּוּ חַיָּבִין. בַּשָּׁמַיִם וּבָאָרֶץ, הֲרֵי אֵלּוּ פְטוּרִין. בְּאל"ף דל"ת, בְּיו"ד ה"א, בְּשַׁדַּי, בִּצְבָאוֹת, בְּחַנּוּן וְרַחוּם, בְּאֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וּבְכָל הַכִּנּוּיִין, הֲרֵי אֵלּוּ חַיָּבִין. הַמְקַלֵּל בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל אָבִיו וְאִמּוֹ בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל עַצְמוֹ וַחֲבֵרוֹ בְּכֻלָּן, עוֹבֵר בְּלֹא תַעֲשֶׂה. יַכְּכָה אֱלֹהִים, וְכֵן יַכְּכָה אֱלֹהִים, זוֹ הִיא אָלָה הַכְּתוּבָה בַתּוֹרָה. אַל יַכְּךָ, וִיבָרֶכְךָ, וְיֵיטִיב לְךָ, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין:
1. The oath of testimony is practiced with regard to men but not with regard to women, with regard to non-relatives of the litigants but not with regard to relatives, with regard to those fit to testify but not with regard to those unfit to testify due to a transgression that they performed. And the oath of testimony is practiced only with regard to those fit to testify. The oath of testimony is practiced both in the presence of a court and not in the presence of a court, when the potential witness takes the oath on his own. But if the oath is administered by others and those denying that they witnessed the incident in question neither take an oath nor answer amen to the administered oath, they are not liable until they deny any knowledge of the incident in question in court. This is the statement of Rabbi Meir. And the Rabbis say: Whether one of the witnesses takes the oath on his own or whether the oath is administered by others, the witnesses are not liable until they deny any knowledge of the incident in question before the litigants in court.
2. And one is liable for the act of taking a false oath with intent and for an unwitting act of taking a false oath, i.e., he is unaware of the liability for taking a false oath, provided that he takes the oath with intent in terms of the testimony, i.e., he takes an oath that he has no knowledge of the matter even though he knows that he witnessed the incident. But witnesses are not liable for taking the oath if they were unwitting in terms of the testimony, i.e., they believe that they have no knowledge of the matter. And what are they liable for by taking a false oath with intent? They are liable to bring a sliding-scale offering.
3. Liability to bring a sliding-scale offering for taking a false oath of testimony, how so? In a case where the plaintiff said to two individuals: Come and testify on my behalf, and they replied: On our oath we do not know any testimony on your behalf, i.e., we do not have any knowledge of the matter you speak of, or in a case where they said to him: We do not know any testimony on your behalf, and he said to them: I administer an oath to you, and they said: Amen; if it was determined that they lied, these two witnesses are liable. If he administered an oath to them five times outside the court, and they came to court and admitted that they had knowledge of the incident in question and testified, they are exempt. But if they denied knowledge of the incident in court as well, they are liable for each and every one of the oaths administered to them outside the court. If he administered an oath to them five times before the court, and they denied knowledge of the incident, they are liable for taking only one false oath. Rabbi Shimon said: What is the reason for this ruling? Since once they denied that they had any knowledge of the incident they can no longer retract that denial and admit that they have knowledge of the matter. Therefore, there was only one oath of testimony, and there is no liability for the remaining oaths.
4. If both of the witnesses denied knowledge of the incident together, both of them are liable. If they denied knowledge one after the other, the first who denied knowledge is liable, and the second is exempt, as once the first witness denies knowledge of the incident, the second is an individual witness, whose testimony is not decisive. If one of the two witnesses denied knowledge of the incident, and the other one admitted that he had knowledge and proceeded to testify, the one who denies knowledge of the incident is liable. If there were two sets of witnesses that took the oath of testimony, and the first set denied knowledge of the matter and then the second set denied knowledge of the matter, both of the sets are liable, because the testimony can exist with either of them, as even after the first set denies knowledge of the incident, the second remains capable of providing decisive testimony.
5. In a case where the plaintiff said to the witnesses: I administer an oath to you concerning your refusal to testify if you do not come and testify on my behalf that I have in the possession of so-and-so a deposit, and an outstanding loan, and a stolen item, and a lost item, and they lied in reply: On our oath we do not know any testimony on your behalf, they are liable for taking only one false oath of testimony. But if they lied in reply: On our oath we do not know that you have in the possession of so-and-so a deposit, and an outstanding loan, and a stolen item, and a lost item, they are liable for each and every one of the components of the claim. It is as though they took a separate oath with regard to each of the details of the claim. In a case where the plaintiff said to the witnesses: I administer an oath to you concerning your refusal to testify if you do not come and testify that I have in the possession of so-and-so a deposit of wheat, and barley, and spelt, and they lied in reply: On our oath we do not know any testimony on your behalf, they are liable for taking only one false oath of testimony. But if they lied in reply: On our oath we do not know any testimony on your behalf that you have in the possession of so-and-so wheat, and barley, and spelt, they are liable for each and every one of the components of the claim.
6. In a case where the plaintiff said to the witnesses: I administer an oath to you concerning your refusal to testify if you do not come and testify on my behalf that I have in the possession of so-and-so an outstanding payment for damage; or an outstanding payment for half the damage, which the owner pays for damage caused by his innocuous ox goring another animal; or with regard to an outstanding payment of double the principal that a thief must pay the owner of the stolen item; or with regard to an outstanding payment of four or five times the principal that a thief pays when he stole a sheep or an ox, respectively, and then slaughtered or sold it; or in a case where the plaintiff said: I administer an oath to you concerning your refusal to testify if you do not come and testify that so-and-so raped my daughter; or, he seduced my daughter; or, that my son struck me; or, that another injured me; or, that he set my stack of grain on fire on Yom Kippur; if in any of these cases the witnesses took an oath falsely denying any knowledge of the matter on behalf of the plaintiff, these witnesses are liable for taking a false oath of testimony.
7. In a case where the plaintiff said to two witnesses: I administer an oath to you concerning your refusal to testify if you do not come and testify that I am a priest, or that I am a Levite, or that I am not the son of a priest and a divorced woman, or that I am not the son of a priest and a ḥalutza, or that so-and-so is a priest, or that so-and-so is a Levite, or that he is not the son of a priest and a divorced woman, or that he is not the son of a priest and a ḥalutza; in all these cases the witnesses are exempt from liability for taking a false oath of testimony, because these do not involve monetary claims. Likewise, if the plaintiff said to them: I administer an oath to you concerning your refusal to testify if you do not come and testify that so-and-so raped his daughter, or that he seduced his daughter, or that my son injured me, or that another person wounded me on Shabbat, or that he set my stack of grain on fire on Shabbat; in all these cases these witnesses are exempt, as each case is punishable with the death penalty, and therefore they are cases that do not involve monetary payment.
8. If one said to witnesses: I administer an oath to you concerning your refusal to testify if you do not come and testify on my behalf that so-and-so said he is going to give me two hundred dinars and he did not give them to me, and they take false oaths that they have no knowledge of the matter, they are exempt from liability to bring an offering for taking a false oath of testimony, as one is liable for taking a false oath of testimony only in a case involving a monetary claim like a deposit in the sense that were the witnesses to testify, the individual would be liable to pay. In the case of a promise to give a gift he could claim that he merely reconsidered.
9. If one said to witnesses: I administer an oath to you that when you will know testimony relevant to me you will come and testify on my behalf, these witnesses are exempt from liability for taking a false oath of testimony even if they do not testify, due to the fact that the oath preceded their knowledge of the relevant testimony.
10. If one stood in the synagogue and said for all to hear: I administer an oath to you that if you know testimony relevant to me you will come and testify on my behalf, these witnesses are exempt until he directs his demand to specific individuals.
11. If one said to two people: I administer an oath to you, so-and-so and so-and-so, that if you know testimony relevant to me you will come and testify on my behalf, and they respond: On our oath we do not know any testimony relevant to you, and they know testimony relevant to him, not based on an incident they witnessed but based on hearsay testimony, which is not valid testimony, or if one of the witnesses is found to be a relative or disqualified, these witnesses are exempt from liability for taking a false oath of testimony because they are unfit witnesses.
12. If the plaintiff sent the demand for their testimony by means of his slave, or in a case where the defendant said to the witnesses: I administer an oath to you that if you know any testimony relevant to the plaintiff that you will come and testify on his behalf, and they took a false oath that they have no knowledge of the matter, these witnesses are exempt from liability for taking a false oath of testimony until they will hear the demand to testify directly from the mouth of the plaintiff.
13. The mishna discusses the formula of an oath of testimony. If the plaintiff said to the witnesses: I administer an oath to you concerning your refusal to testify if you do not come and testify on my behalf, or even if he said: I command you, or I bind you, although he did not employ an unequivocal formula of an oath, these witnesses are liable for taking a false oath of testimony. If one administered the oath to the witnesses in the name of heaven and in the name of earth, these witnesses are exempt from liability for taking a false oath of testimony, as that is not an oath in the name of God. If one administered the oath to the witnesses in the name of alef dalet, i.e., Adonai; in the name of yod heh, the Tetragrammaton; in the name of the Almighty [Shaddai]; in the name of the Lord of Hosts [Tzevaot]; in the name of the Gracious and Compassionate One; in the name of He Who is Slow to Anger; in the name of He Who is Abounding in Loving-kindness; or in the name of any of the appellations of God, even though he did not mention the ineffable name of God, these witnesses are liable for taking a false oath of testimony. One who curses God employing any of these names or appellations of God is liable to be executed through stoning; this is the statement of Rabbi Meir. And the Rabbis deem him exempt, as they hold that one is liable for cursing God only if he employs the ineffable name of God. One who curses his father or his mother employing any of these names or appellations of God is liable to be executed through stoning; this is the statement of Rabbi Meir. And the Rabbis deem him exempt, as they hold that one is liable for cursing his father and his mother only if he employs the ineffable name of God. One who curses himself or another employing any of these names or appellations of God violates a prohibition. If one says: The Lord God shall strike you (see Deuteronomy 28:22), and likewise if one says: God shall strike you if you do not come to testify, that is a curse that is written in the Torah, and in such a case one is certainly liable if he fails to testify. If one says to the witnesses: God shall not strike you, or: God shall bless you, or: God shall benefit you if you come and testify, Rabbi Meir deems him liable, as one may infer from that statement that if he fails to testify God will strike him, or will not bless or benefit him. And the Rabbis deem him exempt because the curse is not explicitly stated.
גמרא
תָּנוּ רַבָּנָן (דברים יט) וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים. מִצְוָה לְבַעֲלֵי דִּינִין שֶׁיַּעַמְדוּ. אָמַר רַבִּי יְהוּדָה: שָׁמַעְתִּי שֶׁאִם רָצוּ לְהוֹשִׁיב אֶת שְׁנֵיהֶם, מוֹשִׁיבִין אֵיזֶהוּ אָסוּר שֶׁלֹּא יְהֵא אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב, אֶחָד מְדַבֵּר כָּל צָרְכּוֹ וְאֶחָד אוֹמֵר לוֹ קַצֵר דְּבָרֶיךָ. אָמַר רַבָּה בַּר רַב הוּנָא: הַאי צוּרְבָא מֵרַבָּנָן וְעַם הָאָרֶץ דְּאִית לְהוּ דִּינָא בַּהֲדֵי הֲדָדֵי מוֹתְבִינָא לֵהּ לְצוּרְבָא מֵרַבָּנָן וּלְעַם הָאָרֶץ נָמֵי אֲמָרֵי לֵהּ תִּיב וְאִי קָאִי לָן בָּהּ. רַב בַּר שְׁרַבְיָא הֲוָה לֵהּ דִּינָא קַמֵּהּ דְּרַב פַּפָּא אוֹתְבֵהּ וְאוֹתִיב נָמֵי לְבַעַל דִּינֵהּ אָתָא שְׁלִיחָא דְּבֵי דִּינָא בָּטַשׁ בֵּהּ וְאוֹקְמֵהּ לְעַם הָאָרֶץ וְלֹא אָמַר לֵהּ רַב פַּפָּא תִּיב הֵיכִי עָבִיד הָכִי וְהָא מִסְתַּתְּמָן טַעַנְתֵהּ. אָמַר רַב פַּפָּא: מֵימַר אָמַר: אִיהוּ הָא אוֹתְבָן שְׁלִיחָא הוּא דְּלֹא מְפַיֵּס מִינָאי. וְאָמַר רַבָּה בַּר רַב הוּנָא הַאי צוּרְבָא מֵרַבָּנָן וְעַם הָאָרֶץ דְּאִית לְהוּ דִּינָא בַּהֲדֵי הֲדָדֵי לֹא לִיקְדּוּם צוּרְבָא מֵרַבָּנָן וְלֵיתֵיב מִשּׁוּם דְּמֵיחֲזֵי כְּמָאן דְּסַדַּר לֵהּ לְדִינֵיהּ וְלָא אֲמָרָן אֶלָּא דְּלָא קְבִיעַ לֵהּ עִידְנֵיהּ, אֲבָל קְבִיעַ לֵהּ עִידָנֵהּ לֵית לָן בָּהּ מֵימַר אָמַר בְּעִדָּנֵהּ טָרִיד. וְאָמַר רַבָּה בַּר רַב הוּנָא: הַאי צוּרְבָא מֵרַבָּנָן דְּיָדַע בְּסַהֲדוּתָא וְזִילָא בֵּהּ מִלְּתָא לְמֵיזַל לְבֵית דִּינָא דְּזוּטָר מִינֵהּ לְאַסְהוּדֵי קַמֵּהּ לָא לֵיזִיל. אָמַר רַב שִׁישָׁא בְּרֵהּ דְּרַב אִידִי אַף אֲנָן נָמֵי תָּנֵינָא מָצָא שַׂק אוֹ קוּפָּה וְאֵין דַּרְכּוֹ לִיטֹּל הֲרֵי זֶה לֹא יִטֹּל הָנֵי מִילֵי בְּמָמוֹנָא, אֲבָל בְּאִסּוּרָא אֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה נֶגֶד ה'. כָּל מָקוֹם שֶׁיֵּשׁ בּוֹ חִלּוּל ה' אֵין חוֹלְקִין כָּבוֹד לְרַב. רַב יֵימַר הֲוָה יָדַע לֵהּ סַהֲדוּתָא לְמָר זוּטְרָא אָתָא לְקַמֵּהּ דַּאֲמֵימָר אוֹתְבִינְהוּ לְכֻלְּהוּ אָמַר לֵהּ רַב אָשֵׁי לַאֲמִימוֹר וְהָאָמַר עוּלָּא מַחֲלֹקֶת בְּבַעֲלֵי דִּינִים אֲבָל בְּעֵדִים דִּבְרֵי הַכֹּל בַּעֲמִידָה. אֲמַר לֵהּ: הַאי עֲשֵׂה וְהַאי עֲשֵׂה, עֲשֵׂה דִּכְבוֹד תּוֹרָה עָדִיף:
§ The Gemara cites another interpretation of the verse. The Sages taught: “Then the two men shall stand”; this indicates that there is a mitzva for the litigants to stand during the court proceedings. Rabbi Yehuda said: I heard that if the judges wished to seat both of the litigants, they may seat them. What, then, is prohibited for the judges? They must ensure that there will not be a situation where one litigant is standing and one litigant is sitting, or a situation where one litigant says everything that he needs to say to present his case and one litigant, the judge says to him: Curtail your statement.
The Sages taught: The verse states: “But in righteousness shall you judge your colleague” (Leviticus 19:15), from which it is derived: The court must ensure that there will not be a situation where one litigant is sitting and one litigant is standing, or a situation where one litigant says everything that he needs to say to present his case and one litigant, the judge says to him: Curtail your statement. Alternatively, it is derived from the verse: “But in righteousness shall you judge your colleague,” that you should judge another favorably, and seek to find justification for his actions, even if when interpreted differently his actions could be judged unfavorably.
Rav Yosef teaches that from the verse: “But in righteousness shall you judge your colleague [amitekha],” it is derived: With regard to one who is with you [im she’itekha] in observance of Torah and in fulfillment of mitzvot, try to judge him favorably, in the manner that the Gemara will now explain.
The Gemara relates: Rav Ulla, son of Rav Ilai, had a trial pending before Rav Naḥman. Rav Yosef sent a message to Rav Naḥman: Ulla our friend is a colleague in Torah and mitzvot, with regard to whom the verse states that you should judge him favorably. Rav Naḥman said: For what purpose did he send this message to me? Does he expect me to grant him preferential treatment? Every judgment must be undertaken with righteousness. Rav Naḥman then said: Rav Yosef sent me the message to ensure I would open with Rav Ulla’s dispute in the event that other cases come before me for judgment, in deference to the Torah because he is a Torah scholar.
Alternatively, Rav Yosef informed me that Rav Ulla is a Torah scholar with regard to circumstances where the ruling is not clear-cut and the decision is rendered based on the discretion of the judges, that is, when the court is unable to rule solely based on the testimony presented in court and the judges arrive at their ruling based on their sense of the matter. Rav Yosef informed Rav Naḥman that if the case is decided based on judicial discretion, Rav Ulla is worthy of having the decision ruled in his favor.
§ Ulla says: The dispute between the Rabbis and Rabbi Yehuda with regard to the obligation to stand in court is only with regard to the litigants; but with regard to the witnesses, everyone agrees that they testify while standing, as it is written: “Then the two men shall stand” (Deuteronomy 19:17). Rav Huna says: The dispute whether the litigants are required to stand is only at the time of the deliberation, but at the time of the verdict, everyone agrees that the judges issue the verdict while sitting and the litigants receive the verdict while standing, as it is written: “And Moses sat to judge the people and the people stood” (Exodus 18:13).
The Gemara presents an alternative version of the statement of Rav Huna: The dispute whether the litigants are required to stand is only at the time of the deliberation, but at the time of the verdict, everyone agrees that the judges issue the verdict while sitting and the litigants receive the verdict while standing, as concerning the witnesses, the status of the stage of their testimony is like that of the stage of the verdict, and it is written concerning them: “Then the two men shall stand.”
The Gemara relates: The wife of Rav Huna had a trial pending before Rav Naḥman. Rav Naḥman said: What should we do? If I will arise before her in deference to her status as the wife of a Torah scholar, the claims of the other litigant will be suppressed, as it will be mistaken as a display of preference for the wife of Rav Huna, since not everyone is aware that one is required to show deference to the wife of a Torah scholar. If I will not arise before her, that would run counter to the principle that in terms of deference, the status of the wife of a ḥaver is like that of a ḥaver, who is devoted to the meticulous observance of mitzvot. Rav Naḥman said to his attendant: Go outside and cause a duck to fly and cast it onto me, and in that way I will be forced to arise in a manner that will fulfill the obligation to rise, without intimidating the other litigant.
The Gemara asks: But doesn’t the Master, Rav Huna, say: The dispute between Rabbi Yehuda and the Rabbis whether the litigants are required to stand is only at the time of the deliberation, but at the time of the verdict, everyone agrees that the judges issue the verdict while sitting and the litigants receive the verdict while standing? How, then, can Rav Naḥman rise? The Gemara responds: One may fulfill both requirements in a case where he sits like one who unties his shoe, neither completely standing nor completely sitting, and says his verdict: So-and-so, you are innocent, and so-and-so, you are guilty.
§ Rabba bar Rav Huna says: In this situation where a Torah scholar [letzurva merabbanan] and an am ha’aretz have a court case with one another, we seat the Torah scholar, and to the am ha’aretz we also say: Sit. And if he chooses to stand due to deference, we have no problem with it.
The Gemara relates: Rav bar Sherevya had a trial pending before Rav Pappa. Rav Pappa seated him and also seated his litigant counterpart, who was an am ha’aretz. An agent of the court came and kicked and stood the am ha’aretz on his feet to show deference to the Torah scholars there, and Rav Pappa did not say to him: Sit. The Gemara asks: How did Rav Pappa act in that manner by not instructing the am ha’aretz to sit again? But aren’t the claims of the am ha’aretz suppressed by Rav Pappa’s perceived preferential treatment of Rav bar Sherevya? The Gemara responds: Rav Pappa said to himself that the litigant will not perceive bias, as he says: The judge seated me; it is the agent of the court who is displeased with me and compelled me to stand.
And Rabba bar Rav Huna says: In this situation where a Torah scholar and an am ha’aretz have a court case with one another, let the Torah scholar not come to court early and sit with the judge in order to learn from him, due to the fact that by doing so he appears as one who is consulting the judge to arrange his legal claims, and that is prohibited. And we said this only in a case where there is not a fixed time for the Torah scholar to study with the judge at that hour; but if there is a fixed time for him to study with the judge at that hour, we have no problem with it, as the other litigant will say: He is occupied with his fixed study time, and the fact that he sat before the judge is unrelated to the case.
§ And Rabba bar Rav Huna says: In the case of a certain Torah scholar who knows testimony relevant to a certain individual, but it is a demeaning matter for him to go to the court consisting of a judge who is less prominent than he in order to testify before him, let him not go and testify. Rav Sheisha, son of Rav Idi, said: We learn that halakha in a mishna (Bava Metzia 29b) as well: If one found a sack or a basket, and it is not his typical manner to take it, he shall not take it in order to return it to its owner. Evidently, a Torah scholar may refrain from performing the mitzva to return a lost item (see Deuteronomy 22:1–3) if it is not in keeping with his stature.
The Gemara notes: This matter applies only with regard to cases involving monetary matters; but in cases involving ritual matters, the dignity of the Torah scholar is not a consideration, as it is written: “There is neither wisdom nor understanding nor counsel against the Lord” (Proverbs 21:30), from which it is derived: Wherever there is desecration of the name of the Lord, one does not show deference to the teacher. Rather, the Torah scholar forgoes the honor due him in order to avoid violation of any prohibition that would desecrate the name of God.
The Gemara relates: Rav Yeimar knew testimony relevant to the case of Mar Zutra. He came before Ameimar, who seated all the witnesses in deference to Rav Yeimar. Rav Ashi said to Ameimar: But doesn’t Ulla say that the dispute between the Rabbis and Rabbi Yehuda with regard to the obligation to stand in court is only with regard to the litigants, but with regard to the witnesses, everyone agrees that they testify while standing? Ameimar said to him: This, i.e., witnesses standing during testimony, is a positive mitzva, and that, i.e., treating Torah scholars with deference and allowing Rav Yeimar to sit, is a positive mitzva, and the positive mitzva of deference to the Torah takes precedence. Ameimar seated Rav Yeimar in deference to the Torah. In order to prevent a miscarriage of justice, he seated all the witnesses.
זוהר
רַבִּי יוֹסֵי וְרַבִּי חִזְקִיָּה הֲווּ אָזְלֵי לְמֶחֱמֵי לְרַבִּי שִׁמְעוֹן בְּקַפּוֹטְקִיָּא אָמַר רַבִּי חִזְקִיָּה הַאי דְּאַמְרִינָן לְעוֹלָם יְסַדֵּר בַּר נָשׁ שְׁבָחָא דְּמָארֵהּ וּלְבָתַר יִצְלֵי צְלוֹתֵהּ הַאי מָאן דְּלִבֵּהּ טָרִיד וּבָעֵי לְצַלָּאָה צְלוֹתָא וְאִיהוּ בְּעָקוּ וְלָא יָכִיל לְסַדֵּר שְׁבָחָא דְּמָרֵהּ כַּדְקָא יָאוּת מַאי הוּא אָמַר לֵהּ אַף עַל גַּב דְּלָא יָכִיל לְכַוְּנָא לִבָּא וּרְעוּתָא סִדּוּרָא וּשְׁבָחָא דְּמָרֵהּ אַמַאי גָּרַע אֶלָּא יְסַדֵּר שְׁבָחָא דְּמָרֵהּ אַף עַל גַּב דְּלָא יָכִיל לְכַוְּנָא וְיִצְלֵי צְלוֹתֵהּ, הֲדָא הוּא דִּכְתִיב (תהלים יז) תְּפִלָּה לְדָוִד שִׁמְעָה יְיָ צֶדֶק הַקְשִׁיבָה רִנָּתִי. שִׁמְעָה יְיָ צֶדֶק בְּקַדְּמִיתָא בְּגִין דְּאִיהוּ סִדּוּרָא דִּשְׁבָחָא דְּמָרֵהּ וּלְבָתַר הַקְשִׁיבָה רִנָּתִי הַאֲזִינָה תְפִלָּתִי מָאן דְּיָכִיל לְסַדְּרָא שְׁבָחָא דְּמָרֵהּ וְלָא עָבִיד עֲלֵהּ כְּתִיב (ישעיה א) גַּם כִּי תַרְבּוּ תְפִלָּה אֵינֶנִּי שׁוֹמֵעַ יְדֵיכֶם וְגוֹמֵר. כְּתִיב (דברים כח) אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבַּיִם. תְּפִלּוֹת כְּנֶגֶד תְּמִידִים תִּקְּנוּם. תָּא חֲזֵי בְּאִתְעֲרוּתָא דִּלְתַתָּא אִתְעָר הָכִי נָמֵי לְעֵלָּא וּבְאִתְעֲרוּתָא דִּלְעֵלָּא הָכִי נָמֵי לְעֵלָּא מִנֵּהּ עַד דְּמָטֵי אִתְעֲרוּתָא לַאֲתַר דְּבַעְיָא בּוּצִינָא לְאַדְלָקָא וְאַדְלִיק וּבְאִתְעֲרוּתָא דִּתְתָנָא דִּלְתַתָּא אַדְלִיק בּוּצִינָא לְעֵלָּא וְכַד הַאי אַדְלִיק בּוּצִינִין כֻּלְּהוּ בּוּצִינִין אָחֳרָנִין דָּלְקִין וּמִתְבָּרְכָאן מִנֵּהּ כֻּלְּהוּ עָלְמִין אִשְׁתַּכָּח דְּאִתְעֲרוּתָא דְּקָרְבָּנָא תִּקּוּנָא דְּעָלְמָא וּבִרְכָאן דְּעָלְמִין כֻּלְּהוּ הָא כֵּיצַד שָׁארֵי תְּנָנָא לְסַלְּקָא אִנּוּן דִּיּוּקְנִין קַדִּישִׁין דִּמְמַנָּן עַל עָלְמָא אִתְהֲנוּן (ס''א אִתְתַּקְּנָן) לַאַתְעָרָא וּמִתְעָרִין לְדַרְגִין בְּכִסוּפָא דִּלְעֵילָא כְּמָה דְּאַתְּ אָמַר (תהלים קד) הַכְּפִירִים שׁוֹאֲגִים לַטָּרֶף וְגוֹמֵר. אִלֵּין מִתְעָרִין לְדַרְגִין עִלָּאִין דַּעֲלַיְהוּ עַד דְּמָטֵי אִתְעֲרוּתָא עַד דְּבַעְיָא מַלְכָּא לְאִתְחַבְּרָא בְּמַטְרוֹנִיתָא וּבְכִסוּפָא דִּלְתַתָּא נָבְעִין מַיִין תַּתָּאִין לְקִבְּלָא מַיִין עִלָּאִין דְּהָא לָא נָבְעִין מַיִין עִלָּאִין אֶלָּא בְּאִתְעֲרוּתָא דְּכִסוּפָא דִּלְתַתָּא וּכְדֵין תִּיאוּבְתָּא אִתְדַבָּק וְנָבְעִין מַיִין תַּתָּאִין לָקֳבֵל מַיִין עִלָּאִין וְעָלְמִין מִתְבָּרְכָאן וּבוּצִינִין כֻּלְּהוּ דְּלִיקָן וְעִלָּאִין וְתַתָּאִין מִשְׁתַּכְּחֵי בְּבִרְכָאן:
רַבִּי יוֹסֵי וְרַבִּי חִזְקִיָּה הָיוּ הוֹלְכִים לִרְאוֹת אֶת רַבִּי שִׁמְעוֹן בְּקַפּוֹטְקִיָּא. אָמַר רַבִּי חִזְקִיָּה, זֶה שֶׁאָנוּ אוֹמְרִים, לְעוֹלָם יְסַדֵּר אָדָם שְׁבָחוֹ שֶׁל אֲדוֹנוֹ וְאַחַר כָּךְ יִתְפַּלֵּל תְּפִלָּתוֹ, יֵשׁ לִשְׁאוֹל, מִי שֶׁלִּבּוֹ טָרוּד וְרוֹצֶה לְהִתְפַּלֵּל תְּפִלָּתוֹ, אוֹ שֶׁהוּא בְּצָרָה, וְאֵינוֹ יָכוֹל לְסַדֵּר שְׁבָחוֹ שֶׁל אֲדוֹנוֹ, מַה הוּא. אָמַר לוֹ רַבִּי יוֹסֵי, אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לְכַוֵּן אֶת הַלֵּב וְהָרָצוֹן, לָמָּה יִגָּרַע סֵדֶר שְׁבָחוֹ שֶׁל רִבּוֹנוֹ. אֶלָּא יְסַדֵּר שְׁבָחוֹ שֶׁל רִבּוֹנוֹ, אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לְכַוֵּן, וְאַחַר כָּךְ יִתְפַּלֵּל תְּפִלָּתוֹ. זֶה שֶׁנֶּאֱמַר תְּפִלָּה לְדָוִד שִׁמְעָה וְגוֹ'. שִׁמְעָה ה' צֶדֶק מִתְּחִלָּה, מִשּׁוּם שֶׁהוּא סֵדֶר שֶׁבָח שֶׁל רִבּוֹנוֹ, וְאַחַר כָּךְ הַקְּשִׁיבָה רִנָּתִי הַאֲזִינָה תְפִלָּתִי. מִי שֶׁיָּכוֹל לְסַדֵּר שֶׁבָח שֶׁל אֲדוֹנוֹ וְאֵינוֹ עוֹשֶׂה, עָלָיו כָּתוּב, גַּם כִּי תַרְבּוּ תְפִלָּה וְגוֹ'. כְּתִיב, אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה וְגוֹ': תְּפִלּוֹת נֶגֶד הַתְּמִידִים תִּקְנוּ. בֹּא וּרְאֵה, בָּהִתְעוֹרְרוּת שֶׁל מַטָּה עַל יְדֵי הַקְּרָבַת הַקָּרְבָּן, נִתְעוֹרֵר גַּם כֵּן לְמַעְלָה. וְכֵן גַּם בַּהִתְעוֹרְרוּת שֶׁל מַעְלָה אֶת הָעֶלְיוֹן מִמֶּנּוּ, נִתְעוֹרֵר הָעֶלְיוֹן מִמֶּנּוּ. עַד שֶׁהָהִתְעוֹרְרוּת מַגִּיעַ לַמָּקוֹם שֶׁצְרִיכִים שָׁם לְהַדְּלִיק אֶת הַנֵּר, וְהוּא נִדְלָק. וְנִמְצָא שֶׁבָּהִתְעוֹרְרוּת הֶעָשָׁן הָעוֹלֶה מִקָּרְבָּן שֶׁלְּמַטָּה, נִדְלָק הַנֵּר לְמַעְלָה, וּכְשֶׁנֵּר הַזֶּה נִדְלָק כָּל נֵרוֹת הָאֲחֵרִים נִדְלָקִים, וְכָל הָעוֹלָמוֹת מִתְבָּרְכִים מִמֶּנּוּ. נִמְצָא. שֶׁהִתְעוֹרְרוּת הַקָּרְבָּן הוּא תִּקּוּן הָעוֹלָם, וּבְרָכוֹת הָעוֹלָמוֹת כֻּלָּם. וּמְפָרֵשׁ דְּבָרָיו. וְשׁוֹאֵל אֵיךְ נַעֲשֶׂה זֶה. וְאוֹמֵר, הִתְחִיל עֲשַׁן הַקָּרְבָּן לַעֲלוֹת, אֵלּוּ צוּרוֹת הַקְּדוֹשׁוֹת הַמְּמוּנִים עַל עוֹלָם הָעֲשִׂיָה, מִתְתַּקְּנוֹת לְהִתְעוֹרֵר לְהַעֲלוֹת מ''ן, וּמִתְעוֹרְרוֹת לְמַדְרֵגוֹת שֶׁמֵּעֲלֵיהֶן בְּעוֹלָם הַיְצִירָה, בִּתְשׁוּקָה עֶלְיוֹנָה, כְּמוֹ שֶׁנֶּאֱמַר הַכְּפִירִים שׁוֹאֲגִים לַטָּרֶף. וְאֵלּוּ שֶׁבְּעוֹלָם הַיְצִירָה, מִתְעוֹרְרוֹת לְמַדְרֵגוֹת עֶלְיוֹנוֹת שֶׁעֲלֵיהֶן בְּעוֹלָם הַבְּרִיאָה, עַד שֶׁמַּגִּיעַ הָהִתְעוֹרְרוּת לַמָּקוֹם שֶׁצְרִיכִים לְהַדְּלִיק אֶת הַנֵּר, דְּהַיְנוּ עַד שֶׁרוֹצֶה הַמֶּלֶךְ, לְהִתְחַבֵּר בַּמַּטְרוּנִיתָא. שֶׁבְּהִשְׁתּוֹקְקוּת שֶׁלְּמַטָּה, עוֹלִים מַיִם תַּחְתּוֹנִים דְּהַיְנוּ מ''ן, כְּנֶגֶד מַיִם עֶלְיוֹנִים מִן הַמַּדְרֵגָה שֶׁעֲלֵיהֶם, כִּי מַיִם תַּחְתּוֹנִים, דְּהַיְנוּ מ''ן, אֵינָם נוֹבְעִים זוּלָת עַל יְדֵי הִתְעוֹרְרוּת הִשְׁתּוֹקְקוּת שֶׁל הַתַּחְתּוֹנָה, וְאָז הָהִשְׁתּוֹקְקוּת שֶׁל הַתַּחְתּוֹנָה וְהָעֶלְיוֹנָה מִתְדַבְּקוֹת, וְנוֹבְעִים מַיִם תַּחְתּוֹנִים נֶגֶד מַיִם עֶלְיוֹנִים הַיּוֹרְדִים, וְנִגְמָר הַזִּוּוּג, וְהָעוֹלָמוֹת מִתְבָּרְכִים וְכָל הַנֵּרוֹת דּוֹלְקִים וְהָעֶלְיוֹנִים וְתַחְתּוֹנִים נִמְצָאִים בִּבְרָכוֹת.
הלכה פסוקה
א. קֶמַח שֶׁל אֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁבִּשְּׁלוֹ בִּקְדֵרָה בֵּין לְבַדּוֹ בֵּין שֶׁעֵרְבוֹ עִם דְּבָרִים אֲחֵרִים כְּגוֹן לְבִיבוֹת וְכַיּוֹצֵא בָּהֶן וְכֵן הַדָּגָן שֶׁחִלְּקוֹ אוֹ כִּתְּשׁוֹ וּבִשְּׁלוֹ בִּקְדֵרָה כְּגוֹן הָרִיפוֹת וְגֶרֶשׁ הַכַּרְמֶל וְכַיּוֹצֵא בָּהֶן וְכָל זֶה הוּא הַנִּקְרָא מַעֲשֵׂה קְדֵרָה וְכֵן כָּל תַּבְשִׁיל שֶׁעֵרֵב בּוֹ מֵחֲמֵשֶׁת הַמִּינִין בֵּין קֶמַח בֵּין פַּת בִּתְחִלָּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת:
ב. בַּמֶּה דְּבָרִים אֲמוּרִים ִ כְּשֶׁהָיָה הַמִּין הַזֶּה חָשׁוּב אֶצְלוֹ וְלֹא הָיָה טְפֵלָה אֲבָל אִם הָיָה אֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁעֵרֵב טְפֵלָה אֵינוֹ מְבָרֵךְ אֶלָּא עַל הָעִקָּר וּפוֹטֵר אֶת הַטְּפֵלָה וְזֶה כְּלָל בִּבְרָכוֹת כָּל שֶׁהוּא עִקָּר וְעִמּוֹ טְפֵלָה מְבָרֵךְ עַל הָעִקָּר וּפוֹטֵר אֶת הַטְּפֵלָה בֵּין שֶׁהָיְתָה הַטְּפֵלָה מְעֹרֶבֶת עִם הָעִקָּר בֵּין שֶׁלֹּא הָיְתָה מְעֹרֶבֶת:
If meal of one of these five species was boiled in a saucepan by itself, or mixed with other ingredients, as in the case of pancakes etc., or if grain was split or crushed and boiled in a saucepan as for example, groats or crushed early grain—all of which are called pot-food,—or if any one of these five species was mixed, either in the form of meal or bread with any cooked food, the blessing to be recited before partaking of it is "Who createst different species of food."
This only applies when this species of grain was regarded by the consumer as the chief constituent in the dish and not as an adjunct. But if one of the five species of grain that had been mixed with other ingredients was secondary, the consumer recites the blessing for the chief constituent of the dish and is freed from the obligation of uttering a blessing for the adjunct. For the general rule in the recital of blessings is that where a dish contained both a principal and a secondary constituent, the blessing is recited for the principal constituent, and this recital dispenses one from reciting a blessing for the adjunct, whether the latter was mixed with the former or not.
מוסר
כַּף כַּף שֶׁשּׁוֹקְלִין בְּמֹאזְנַיִם זָכִיּוֹת וְשָׂכָר וַעֲבֵרוֹת וּפֻרְעָנוּת הַשָּׁוֶה לַעֲבֵרָה. וְזֶהוּ שֶׁנֶּאֱמַר בְּדָנִיֵּאל תְּקִילְתָּא בְּמֹאזְנַיָּא וְאִשְׁתְּכַחַת חֲסִיר בְּאוֹתוֹ עִנְיָן שֶׁאָדָם מִתְלוֹצֵץ יִתְלוֹצְצוּ עָלָיו. מַעֲשֵׂה בְּאֶחָד שֶׁנִּתְלוֹצֵץ בְּאֶחָד שֶׁהָיָה רוֹאֶה הַבַּיִת וְהָעֲלִיָּה כְּאֶחָד וְנוֹלְדוּ בָנָיו כָּךְ (פֵּרוּשׁ מְחֻסַר רְאוּת עֵינָיו): אִם תִּרְאֶה בַּיִת שֶׁל צַדִּיק אוֹ בֵּית כְּנֶסֶת חָרֵב אוֹ נָכְרִים אוֹ רְשָׁעִים דָּרִים בּוֹ דַּע שֶׁיִּשְׂרָאֵל הָיוּ דָּרִים בּוֹ דֶּרֶךְ בִּזָּיוֹן. וְכֵן בֵּית הַמִּדְרָשׁ שֶׁנּוֹהֲגִים בּוֹ קַלּוּת רֹאשׁ סוֹפוֹ נוֹפֵל בְּיַד עֲרֵלִים דַיּוֹ לְעֶבֶד שֶׁיְּהֵא כְּרַבּוֹ. פֵּרוּשׁ לֹא נָהֲגוּ נָכְרִים קַלּוּת רֹאשׁ וּבִזָּיוֹן בְּבֵית ה' עַד שֶׁנָּהֲגוּ בּוֹ יִשְׂרָאֵל שֶׁנֶּאֱמַר (ירמיה ז) הַמְעָרַת פָּרִיצִים הָיָה הַבַּיִת הַזֶּה. וְאַחַר כָּךְ וְאָרוּהָ כָּל עוֹבְרֵי דָרֶךְ. לְעוֹלָם לֹא יַעֲשׂוּ הָעֲרֵלִים רָעָה אֶלָּא אִם כֵּן יַעֲשׂוּ יִשְׂרָאֵל תְּחִלָּה רָעָה בֵּינֵיהֶם זֶה לָזֶה וְלֹא יִתְבַּזּוּ תַּלְמִידֵי חֲכָמִים אֶלָּא אִם כֵּן יְבַזּוּ זֶה לָזֶה תְּחִלָּה אוֹ שֶׁמְּבַזִּין אֶת הַתּוֹרָה וְאֵין מוֹחִין בְּיָדָם:
There was one wise man who commanded his son that he shouldn't derive too much pleasure from this World and no eight days should pass for him without a fast and that even for his enemy he should pray that he should serve the Holy One, blessed be He.