תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
כו (טז) הַיּ֣וֹם הַזֶּ֗ה יְהֹוָ֨ה אֱלֹהֶ֜יךָ מְצַוְּךָ֧ לַעֲשׂ֛וֹת אֶת־הַחֻקִּ֥ים הָאֵ֖לֶּה וְאֶת־הַמִּשְׁפָּטִ֑ים וְשָׁמַרְתָּ֤ וְעָשִׂ֙יתָ֙ אוֹתָ֔ם בְּכׇל־לְבָבְךָ֖ וּבְכׇל־נַפְשֶֽׁךָ׃
יוֹמָא הָדֵין יְיָ אֱלָהָךְ מְפַקְּדָךְ לְמֶעְבַּד יָת קְיָמַיָּא הָאִלֵּין וְיָת דִּינַיָּא וְתִטַּר וְתַעְבֵּד יָתְהוֹן בְּכָל לִבָּךְ וּבְכָל נַפְשָׁךְ:
(יז) אֶת־יְהֹוָ֥ה הֶאֱמַ֖רְתָּ הַיּ֑וֹם לִהְיוֹת֩ לְךָ֨ לֵֽאלֹהִ֜ים וְלָלֶ֣כֶת בִּדְרָכָ֗יו וְלִשְׁמֹ֨ר חֻקָּ֧יו וּמִצְוֺתָ֛יו וּמִשְׁפָּטָ֖יו וְלִשְׁמֹ֥עַ בְּקֹלֽוֹ׃
יָת יְיָ חֲטַבְתָּ יוֹמָא דֵין לְמֶהֱוֵי לָךְ לֶאֱלָהּ וְלִמְהַךְ בְּאָרְחָן דְּתָקְנָן קֳדָמוֹהִי וּלְמִטַּר קְיָמוֹהִי וּפִקּוּדוֹהִי וְדִינוֹהִי וּלְקַבָּלָא בְמֵימְרֵיהּ:
(יח) וַֽיהֹוָ֞ה הֶאֱמִֽירְךָ֣ הַיּ֗וֹם לִהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה כַּאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְלִשְׁמֹ֖ר כׇּל־מִצְוֺתָֽיו׃
וַייָ חָטְבָךְ יוֹמָא דֵין לְמֶהֱוֵי לֵיהּ לְעַם חַבִּיב כְּמָא דִי מַלִּיל לָךְ וּלְמִטַּר כָּל פִּקּוּדוֹהִי:
(יט) וּֽלְתִתְּךָ֣ עֶלְי֗וֹן עַ֤ל כׇּל־הַגּוֹיִם֙ אֲשֶׁ֣ר עָשָׂ֔ה לִתְהִלָּ֖ה וּלְשֵׁ֣ם וּלְתִפְאָ֑רֶת וְלִֽהְיֹתְךָ֧ עַם־קָדֹ֛שׁ לַיהֹוָ֥ה אֱלֹהֶ֖יךָ כַּאֲשֶׁ֥ר דִּבֵּֽר׃ {פ}
וּלְמִתְּנָךְ עִלָּאָה עַל כָּל עַמְמַיָּא דִּי עֲבַד לְתֻשְׁבָּחָא וּלְשׁוּם וְלִרְבוּ וּלְמֶהֱוָךְ עַם קַדִּישׁ קֳדָם יְיָ אֱלָהָךְ כְּמָא דִי מַלִּיל:
כז (א) וַיְצַ֤ו מֹשֶׁה֙ וְזִקְנֵ֣י יִשְׂרָאֵ֔ל אֶת־הָעָ֖ם לֵאמֹ֑ר שָׁמֹר֙ אֶת־כׇּל־הַמִּצְוָ֔ה אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם׃
וּפַקִּיד משֶׁה וְסָבֵי יִשְׂרָאֵל יָת עַמָּא לְמֵימָר טַר יָת כָּל תַּפְקֶדְתָּא דִּי אֲנָא מְפַקֵּד יָתְכוֹן יוֹמָא דֵין:
(ב) וְהָיָ֗ה בַּיּוֹם֮ אֲשֶׁ֣ר תַּעַבְר֣וּ אֶת־הַיַּרְדֵּן֒ אֶל־הָאָ֕רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ וַהֲקֵמֹתָ֤ לְךָ֙ אֲבָנִ֣ים גְּדֹל֔וֹת וְשַׂדְתָּ֥ אֹתָ֖ם בַּשִּֽׂיד׃
וִיהֵי בְּיוֹמָא דִּי תַעְבְּרוּן יָת יַרְדְּנָא לְאַרְעָא דַּיְיָ אֱלָהָךְ יָהֵב לָךְ וּתְקִים לָךְ אַבְנִין רַבְרְבִין וּתְסוּד יָתְהוֹן בְּסִידָא:
26 (16) This day the Lord thy God
has commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with all thy heart, and with all thy soul.
(17) Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken to his voice:
(18) and the Lord has avouched thee this day to be a people for his own possession, as he has promised thee, and that thou shouldst keep all his commandments;
(19) and to make thee high above all nations which he has made, in praise, and in name, and in honour; and that thou mayst be a holy people to the Lord thy God, as he has spoken.
27 (1) And Moshe with the elders of Yisra᾽el commanded the people, saying, Keep all the commandments which I command you this day.
(2) And it shall be on the day when you shall pass over the Yarden to the land which the Lord thy God gives thee, that thou shalt set thee up great stones, and cover them with plaster:
נביאים
ס (טז) וְיָנַקְתְּ֙ חֲלֵ֣ב גּוֹיִ֔ם וְשֹׁ֥ד מְלָכִ֖ים תִּינָ֑קִי וְיָדַ֗עַתְּ כִּ֣י אֲנִ֤י יְהֹוָה֙ מֽוֹשִׁיעֵ֔ךְ וְגֹאֲלֵ֖ךְ אֲבִ֥יר יַעֲקֹֽב׃
וְתִסְבְּעִין נִכְסֵי עַמְמַיָא וּבְבִזַת מַלְכִין תִּתְפַּנְקִין וְתֵידְעִין אֲרֵי אֲנָא יְיָ פָּרְקִיךְ וּמְשֵׁיזְבִיךְ תַּקִיפָא דְיַעֲקֹב:
(יז) תַּ֣חַת הַנְּחֹ֜שֶׁת אָבִ֣יא זָהָ֗ב וְתַ֤חַת הַבַּרְזֶל֙ אָ֣בִיא כֶ֔סֶף וְתַ֤חַת הָעֵצִים֙ נְחֹ֔שֶׁת וְתַ֥חַת הָאֲבָנִ֖ים בַּרְזֶ֑ל וְשַׂמְתִּ֤י פְקֻדָּתֵךְ֙ שָׁל֔וֹם וְנֹגְשַׂ֖יִךְ צְדָקָֽה׃
חֲלַף נְחָשָׁא דִבְזוֹ מִנִיךְ יְרוּשְׁלֵם אַיְתֵי דַהֲבָא וַחֲלַף בַּרְזְלָא אַיְתֵי כַסְפָּא וַחֲלַף אָעַיָא נְחָשָׁא וַחֲלַף אַבְנַיָא בַּרְזְלָא וַאֲשַׁוֵי פַּרְנָסָךְ שְׁלַם וְשִׁלְטוּנַיִךְ בְּזָכוּ:
(יח) לֹא־יִשָּׁמַ֨ע ע֤וֹד חָמָס֙ בְּאַרְצֵ֔ךְ שֹׁ֥ד וָשֶׁ֖בֶר בִּגְבוּלָ֑יִךְ וְקָרָ֤את יְשׁוּעָה֙ חוֹמֹתַ֔יִךְ וּשְׁעָרַ֖יִךְ תְּהִלָּֽה׃
לָא יִשְׁתְּמַע עוֹד חִיטְפָא בְּאַרְעִיךְ בִּזָא וּתְבִירָא בִּתְחוּמִיךְ וִיעַרְעוּן פּוּרְקַן עַל שׁוּרָךְ וְעַל תַּרְעָךְ יְהוֹן מְשַׁבְּחִין:
(יט) לֹא־יִֽהְיֶה־לָּ֨ךְ ע֤וֹד הַשֶּׁ֙מֶשׁ֙ לְא֣וֹר יוֹמָ֔ם וּלְנֹ֕גַהּ הַיָּרֵ֖חַ לֹא־יָאִ֣יר לָ֑ךְ וְהָֽיָה־לָ֤ךְ יְהֹוָה֙ לְא֣וֹר עוֹלָ֔ם וֵאלֹהַ֖יִךְ לְתִפְאַרְתֵּֽךְ׃
לָא תִצְטַרְכִין לְנֵיהוּר שִׁמְשָׁא בִּימָמָא וְאַף לָא לְזֵיהוּר סִיהֲרָא בְּלֵילְיָא וִיהֵי לִיךְ יְיָ לְנֵיהוֹר עֲלָם וֶאֱלְהָךְ לְתוּשְׁבַּחְתִּיךְ:
(כ) לֹא־יָב֥וֹא עוֹד֙ שִׁמְשֵׁ֔ךְ וִירֵחֵ֖ךְ לֹ֣א יֵֽאָסֵ֑ף כִּ֣י יְהֹוָ֗ה יִֽהְיֶה־לָּךְ֙ לְא֣וֹר עוֹלָ֔ם וְשָׁלְמ֖וּ יְמֵ֥י אֶבְלֵֽךְ׃
לָא תְבַטֵל עוֹד מַלְכוּתִיךְ וִיקָרִיךְ לָא יֶעְדִי אֲרֵי יְיָ יְהֵי לִיךְ לְנֵיהוֹר עֲלָם וְיִשְׁלְמוּן יוֹמֵי אֶבְלַיִךְ:
(כא) וְעַמֵּךְ֙ כֻּלָּ֣ם צַדִּיקִ֔ים לְעוֹלָ֖ם יִ֣ירְשׁוּ אָ֑רֶץ נֵ֧צֶר (מטעו) [מַטָּעַ֛י] מַעֲשֵׂ֥ה יָדַ֖י לְהִתְפָּאֵֽר׃
וְעַמִיךְ כּוּלְהוֹן זַכָּאִין לַעֲלַם יַחְסְנוּן אַרְעָא נִיצְבָא דְחֶדְוָתִי עוֹבַד גְבוּרְתִּי לְאִשְׁתַּבָּחָא:
60 (16) Thou shalt also suck the milk of the nations, and shalt suck the breast of kings: and thou shalt know that I the Lord shall save thee, and the mighty One of Ya῾aqov shall redeem thee.
(17) For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thy taskmasters, righteousness.
(18) Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.
(19) The sun shall be no more thy light by day; neither for brightness shall the moon give light to thee: but the Lord shall be to thee an everlasting light, and thy God thy glory.
(20) Thy sun shall no more go down; nor shall thy moon withdraw itself: for the Lord shall be thy everlasting light, and the days of thy mourning shall be ended.
(21) Thy people also shall be all righteous: they shall inherit the land for ever; they shall be the branch of my planting, the work of my hands, that I may be glorified.
כתובים
צה (ח) אַל־תַּקְשׁ֣וּ לְ֭בַבְכֶם כִּמְרִיבָ֑ה כְּי֥וֹם מַ֝סָּ֗ה בַּמִּדְבָּֽר׃
לָא תַקְשׁוּן לִבְּכוֹן הֵיךְ בְּמַצוּתָא הֵיךְ יוֹמָא דְנַסֵיתוּן אֱלָהָא בְּמַדְבְּרָא:
(ט) אֲשֶׁ֣ר נִ֭סּוּנִי אֲבֽוֹתֵיכֶ֑ם בְּ֝חָנ֗וּנִי גַּם־רָא֥וּ פׇעֳלִֽי׃
דִי נַסִיאוּ יָתִי אֲבָהַתְכוֹן בַּחֲנוּ יָתִי לְחוֹד חֲמוֹן עוֹבָדָי:
(י) אַרְבָּ֘עִ֤ים שָׁנָ֨ה ׀ אָ֘ק֤וּט בְּד֗וֹר וָאֹמַ֗ר עַ֤ם תֹּעֵ֣י לֵבָ֣ב הֵ֑ם וְ֝הֵ֗ם לֹא־יָדְע֥וּ דְרָכָֽי׃
אַרְבְּעִין שְׁנִין מְאַסֵית בְּדָרָא בְּמַדְבְּרָא וַאֲמַרֵית עַמָא דְטַעְוָתָא בְּלִבְּהוֹן הִנוּן וְאִנוּן לָא יָדְעוּ אָרְחִי:
(יא) אֲשֶׁר־נִשְׁבַּ֥עְתִּי בְאַפִּ֑י אִם־יְ֝בֹא֗וּן אֶל־מְנוּחָתִֽי׃ {פ}
דְקַיְמֵית בִּתְקוֹף רוּגְזִי אִם יַעֲלוּן לְנִיחַ בֵּית מַקְדְשִׁי:
צו (א) שִׁ֣ירוּ לַ֭יהֹוָה שִׁ֣יר חָדָ֑שׁ שִׁ֥ירוּ לַ֝יהֹוָ֗ה כׇּל־הָאָֽרֶץ׃
שַׁבַּחוּ קֳדָם יְיָ תּוּשְׁבַּחְתָּא חֲדְתָּא שַׁבַּחוּ אַנְגְלֵי מְרוֹמָא שַׁבַּחוּ קֳדָם יְיָ כָּל צַדִיקֵי אַרְעָא:
(ב) שִׁ֣ירוּ לַ֭יהֹוָה בָּרְכ֣וּ שְׁמ֑וֹ בַּשְּׂר֥וּ מִיּֽוֹם־לְ֝י֗וֹם יְשׁוּעָתֽוֹ׃
שַׁבַּחוּ קֳדָם יְיָ בָּרִיכוּ שְׁמֵיהּ בַּשַׂרוּן מִיוֹמָא לְיוֹמָא פּוּרְקָנֵיהּ:
95 (8) Do not harden your hearts as in Meriva, as in the day of Massa in the wilderness:
(9) when your fathers tempted me, proved me, even though they saw my deeds.
(10) Forty years long did I loathe this generation and I said, It is a people that errs in their heart, and that do not know my ways:
(11) whereupon I swore in my anger that they should not enter into my rest.
96 (1) O Sing to the Lord a new song: sing to the Lord, all the earth.
(2) Sing to the Lord, bless his name; announce his salvation from day to day.
משנה
א. שְׁבוּעַת הַדַּיָּנִין, הַטַּעֲנָה שְׁתֵּי כֶסֶף, וְהַהוֹדָאָה בְּשָׁוֶה פְרוּטָה. וְאִם אֵין הַהוֹדָאָה מִמִּין הַטַּעֲנָה, פָּטוּר. כֵּיצַד, שְׁתֵּי כֶסֶף לִי בְיָדֶךָ, אֵין לְךָ בְיָדִי אֶלָּא פְרוּטָה, פָּטוּר. שְׁתֵּי כֶסֶף וּפְרוּטָה לִי בְיָדֶךָ, אֵין לְךָ בְיָדִי אֶלָּא פְרוּטָה, חַיָּב. מָנֶה לִי בְיָדֶךָ, אֵין לְךָ בְיָדִי, פָּטוּר. מָנֶה לִי בְיָדֶךָ, אֵין לְךָ בְיָדִי אֶלָּא חֲמִשִּׁים דִּינָר, חַיָּב. מָנֶה לְאַבָּא בְיָדֶךָ, אֵין לְךָ בְיָדִי אֶלָּא חֲמִשִּׁים דִּינָר, פָּטוּר, מִפְּנֵי שֶׁהוּא כְמֵשִׁיב אֲבֵדָה:
ב. מָנֶה לִי בְיָדֶךָ, אָמַר לוֹ בִּפְנֵי עֵדִים הֵן. לְמָחָר אָמַר לוֹ תְּנֵהוּ לִי. נְתַתִּיו לָךְ, פָּטוּר. אֵין לְךָ בְיָדִי, חַיָּב. מָנֶה לִי בְיָדֶךָ, אָמַר לוֹ הֵן, אַל תִּתְּנֵהוּ לִי אֶלָּא בְעֵדִים. לְמָחָר אָמַר לוֹ תְּנֵהוּ לִי, נְתַתִּיו לָךְ, חַיָּב, מִפְּנֵי שֶׁצָּרִיךְ לִתְּנוֹ לוֹ בְעֵדִים:
ג. לִיטְרָא זָהָב יֶשׁ לִי בְיָדֶךָ, אֵין לְךָ בְיָדִי אֶלָּא לִיטְרָא כֶסֶף, פָּטוּר. דִּינַר זָהָב יֶשׁ לִי בְיָדֶךָ, אֵין לְךָ בְיָדִי אֶלָּא דִּינַר כֶּסֶף, וּטְרִיסִית וּפֻנְדְּיוֹן וּפְרוּטָה, חַיָּב, שֶׁהַכֹּל מִין מַטְבֵּעַ אַחַת. כּוֹר תְּבוּאָה יֶשׁ לִי בְיָדֶךָ, אֵין לְךָ בְיָדִי אֶלָּא לֶתֶךְ קִטְנִית, פָּטוּר. כּוֹר פֵּרוֹת יֶשׁ לִי בְיָדֶךָ, אֵין לְךָ בְיָדִי אֶלָּא לֶתֶךְ קִטְנִית, חַיָּב, שֶׁהַקִּטְנִית בִּכְלַל פֵּרוֹת. טְעָנוֹ חִטִּין, וְהוֹדָה לוֹ בִשְׂעֹרִים, פָּטוּר. וְרַבָּן גַּמְלִיאֵל מְחַיֵּב. הַטּוֹעֵן לַחֲבֵרוֹ בְכַדֵּי שֶׁמֶן וְהוֹדָה לוֹ בַקַּנְקַנִּים, אַדְמוֹן אוֹמֵר, הוֹאִיל וְהוֹדָה לוֹ מִקְצָת מִמִּין הַטַּעֲנָה, יִשָּׁבֵעַ. וַחֲכָמִים אוֹמְרִים, אֵין הַהוֹדָאָה מִמִּין הַטַּעֲנָה. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן. טְעָנוֹ כֵלִים וְקַרְקָעוֹת, וְהוֹדָה בַכֵּלִים וְכָפַר בַּקַּרְקָעוֹת, בַּקַּרְקָעוֹת וְכָפַר בַּכֵּלִים, פָּטוּר. הוֹדָה בְמִקְצָת הַקַּרְקָעוֹת, פָּטוּר. בְּמִקְצָת הַכֵּלִים, חַיָּב, שֶׁהַנְּכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת זוֹקְקִין אֶת הַנְּכָסִים שֶׁיֵּשׁ לָהֶן אַחֲרָיוּת לִשָּׁבַע עֲלֵיהֶן:
ד. אֵין נִשְׁבָּעִין עַל טַעֲנַת חֵרֵשׁ שׁוֹטֶה וְקָטָן, וְאֵין מַשְׁבִּיעִין אֶת הַקָּטָן, אֲבָל נִשְׁבָּעִים לַקָּטָן וְלַהֶקְדֵּשׁ:
ה. וְאֵלּוּ דְבָרִים שֶׁאֵין נִשְׁבָּעִין עֲלֵיהֶן, הָעֲבָדִים, וְהַשְּׁטָרוֹת, וְהַקַּרְקָעוֹת, וְהַהֶקְדֵּשׁוֹת. אֵין בָּהֶן תַּשְׁלוּמֵי כֶפֶל וְלֹא תַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. שׁוֹמֵר חִנָּם אֵינוֹ נִשְׁבָּע. נוֹשֵׂא שָׂכָר אֵינוֹ מְשַׁלֵּם. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדָשִׁים שֶׁחַיָּב בְּאַחֲרָיוּתָן, נִשְׁבָּעִין עֲלֵיהֶן. וְשֶׁאֵינוֹ חַיָּב בְּאַחֲרָיוּתָן, אֵין נִשְׁבָּעִין עֲלֵיהֶם:
ו. רַבִּי מֵאִיר אוֹמֵר, יֵשׁ דְּבָרִים שֶׁהֵן כַּקַּרְקַע וְאֵינָן כַּקַּרְקַע, וְאֵין חֲכָמִים מוֹדִים לוֹ. כֵּיצַד, עֶשֶׂר גְּפָנִים טְעוּנוֹת מָסַרְתִּי לָךְ, וְהַלָּה אוֹמֵר אֵינָן אֶלָּא חָמֵשׁ, רַבִּי מֵאִיר מְחַיֵּב שְׁבוּעָה. וַחֲכָמִים אוֹמְרִים, כָּל הַמְחֻבָּר לַקַּרְקַע הֲרֵי הוּא כַקַּרְקַע. אֵין נִשְׁבָּעִין אֶלָּא עַל דָּבָר שֶׁבַּמִּדָּה וְשֶׁבַּמִּשְׁקָל וְשֶׁבַּמִּנְיָן. כֵּיצַד, בַּיִת מָלֵא מָסַרְתִּי לָךְ וְכִיס מָלֵא מָסַרְתִּי לָךְ, וְהַלָּה אוֹמֵר אֵינִי יוֹדֵעַ אֶלָּא מַה שֶּׁהִנַּחְתָּ אַתָּה נוֹטֵל, פָּטוּר. זֶה אוֹמֵר עַד הַזִּיז וְזֶה אוֹמֵר עַד הַחַלּוֹן, חַיָּב:
ז. הַמַּלְוֶה אֶת חֲבֵרוֹ עַל הַמַּשְׁכּוֹן וְאָבַד הַמַּשְׁכּוֹן, אָמַר לוֹ סֶלַע הִלְוִיתִיךָ עָלָיו וְשֶׁקֶל הָיָה שָׁוֶה, וְהַלָּה אוֹמֵר לֹא כִי אֶלָּא סֶלַע הִלְוִיתַנִי עָלָיו וְסֶלַע הָיָה שָׁוֶה, פָּטוּר. סֶלַע הִלְוִיתִיךָ עָלָיו וְשֶׁקֶל הָיָה שָׁוֶה, וְהַלָּה אוֹמֵר לֹא כִי אֶלָּא סֶלַע הִלְוִיתַנִי עָלָיו וּשְׁלשָׁה דִינָרִים הָיָה שָׁוֶה, חַיָּב. סֶלַע הִלְוִיתַנִי עָלָיו וּשְׁתַּיִם הָיָה שָׁוֶה, וְהַלָּה אוֹמֵר לֹא כִי אֶלָּא סֶלַע הִלְוִיתִיךָ עָלָיו וְסֶלַע הָיָה שָׁוֶה, פָּטוּר. סֶלַע הִלְוִיתַנִי עָלָיו וּשְׁתַּיִם הָיָה שָׁוֶה, וְהַלָּה אוֹמֵר לֹא כִי אֶלָּא סֶלַע הִלְוִיתִיךָ עָלָיו וַחֲמִשָּׁה דִינָרִים הָיָה שָׁוֶה, חַיָּב. וּמִי נִשְׁבָּע, מִי שֶׁהַפִּקָּדוֹן אֶצְלוֹ, שֶׁמָּא יִשָּׁבַע זֶה וְיוֹצִיא הַלָּה אֶת הַפִּקָּדוֹן:
1. By Torah law, the oath imposed by the judges upon one who admits to part of a claim is administered only when the claim is for the value of at least two silver ma’a, and the defendant’s admission is for the value of at least one peruta. And furthermore, if the admission is not of the same type as the claim, i.e., the defendant admitted to a debt that the claimant did not claim, the defendant is exempt from taking an oath. How so? If the claimant said to the defendant: I have two silver ma’a in your possession, and the latter responded: You have only one peruta, a coin made from copper, in my possession, he is exempt from taking an oath (see 39b). But if the claimant said: I have two silver ma’a and one peruta in your possession, and the defendant responded: You have only one peruta in my possession, he is liable to take an oath. If the claimant said: I have one hundred dinars in your possession, and the defendant responded: Nothing of yours is in my possession, he is exempt, as he denies the entire claim. But if the claimant said: I have one hundred dinars in your possession, and the defendant responded: You have only fifty dinars in my possession, he is liable to take an oath, as he admitted to a part of the claim. If the claimant said: My late father had one hundred dinars in your possession, and I am now claiming them, and the defendant responded: You have only fifty dinars in my possession, he is exempt from taking an oath, as he is like one returning a lost item, since he could have easily denied the entire claim.
2. The mishna discusses other cases where the defendant denies an entire claim. In a case where one said to another: I have one hundred dinars in your possession, and the latter said to him: Yes, I acknowledge that claim; and the next day the claimant said to him: Give the money to me, and the defendant responded: I already gave it to you, he is exempt. But if he responded: Nothing of yours is in my possession, i.e., he denies that a debt ever existed, he is liable to pay, as he already admitted that he owed him the amount. In a case where the claimant said: I have one hundred dinars in your possession, and the defendant said to him: Yes, to which the claimant responded: Give the money to me only in the presence of witnesses, then if the next day the claimant said to him: Give the money to me, and the defendant responded: I already gave it to you, he is liable to pay, as he is required to give it to him in the presence of witnesses, and he cannot prove that he did so.
3. The mishna resumes discussion of the oath imposed by the court in a case where the defendant admits to a part of a claim. If the claimant said: I have a litra, i.e., a specific weight, of gold in your possession, and the defendant responded: You have only a litra of silver in my possession, he is exempt from taking an oath, as his admission relates to a different item than that which the claim relates to. But if the claimant said: I have a gold dinar in your possession, and the defendant responded: You have only a silver dinar, or a tereisit, or a pundeyon, or a peruta in my possession, he is liable to take an oath, as they are all of one type; they are all coins. Since the claim concerns money, the difference between the different types of coins is disregarded, as the claim is essentially referring to the monetary value, not to a specific type of coin. If the claimant said: I have a kor of grain in your possession, and the defendant responded: You have only a half-kor of legumes in my possession, he is exempt. But if the claimant said: I have a kor of produce in your possession, and the defendant responded: You have only a half-kor of legumes in my possession, he is liable, as legumes are included in produce. If one claimed that another owes him wheat, and the defendant admitted to owing him barley, he is exempt; and Rabban Gamliel deems him liable to take an oath. According to Rabban Gamliel, one who admits to a part of the claim is liable to take an oath even if the admission is not of the same type as the claim. With regard to one who claims that another owes him jugs of oil, and the latter then admitted that he owes him pitchers, i.e., the jugs themselves, but not the oil, Admon says: Since he admitted to him with regard to a part of the claim, and his admission was of the same type as the claim, i.e., the claim included both containers and oil and he admitted to owing him containers, he must take an oath. And the Rabbis say: The partial admission in this case is not of the same type as the claim, as he completely denied owing him oil. Rabban Gamliel said: I see the statement of Admon as correct. If one claimed that another owes him vessels and land, and the defendant admitted to owing him vessels but denied the claim of land, or conversely, he admitted to owing him land but denied the claim of vessels, he is exempt from taking an oath, as oaths are not taken concerning claims involving land. If he admitted to part of the claim about the land, he is exempt. If he admitted to part of the claim about the vessels, he is liable to take an oath concerning the entire claim, as property that does not serve as a guarantee, i.e., movable property, binds the property that serves as a guarantee, i.e., the land, so that the oath about the movable property can be extended to require him to take an oath concerning the land as well.
4. One does not take an oath concerning the claim of a deaf-mute, an imbecile, or a minor. And the court does not administer an oath to a minor. But one does take an oath to a minor, or to a representative of the Temple treasury with regard to consecrated property.
5. And these are items concerning which one does not take an oath by Torah law: Canaanite slaves, and financial documents, and land, and consecrated property. In a case where these items are stolen, there is no payment of double the principal, nor is there payment of four or five times the principal in a case where one stole a consecrated animal and slaughtered or sold it. An unpaid bailee who lost one of these items does not take an oath that he was not negligent in safeguarding it, and a paid bailee does not pay for the loss or theft of one of these items. Rabbi Shimon says there is a distinction between different types of consecrated property: With regard to consecrated property for which one bears the financial responsibility to compensate the Temple treasury in the event of their loss, such as in a case where he vowed to bring an offering and then set aside an animal to be sacrificed in fulfillment of the vow, one takes an oath concerning them, as they are considered his own property. But with regard to consecrated property for which he does not bear the financial responsibility for their loss, one does not take an oath concerning them.
6. Rabbi Meir says: There are certain items that are physically on the land but are not treated like land from a halakhic perspective, and the Rabbis do not concede to him concerning this point. How so? If one makes the claim: I assigned you ten grapevines laden with fruit to safeguard, and the other one says: They are only five vines, Rabbi Meir deems the defendant liable to take an oath, as he admitted to a part of the claim, and although the claim concerned grapevines, the primary aspect of the claim was the grapes. And the Rabbis say: The halakhic status of anything that is attached to the land is like the land itself, and therefore he is exempt from taking an oath. One takes an oath only concerning an item that is defined by size, by weight, or by number. How so? If the claimant says: I transferred to you a house full of produce, or: I transferred to you a pouch full of money, and the other person says: I do not know how much you gave me, but what you left in my possession you may take, and the amount in the house or pouch at that time is less than that claimed by the claimant, the defendant is exempt from taking an oath, as the amounts in the claim and the admission are undefined. But if this party says that the house was full up to the ledge, and that party says that it was full up to the window, the defendant is liable to take an oath, as the dispute relates to a defined amount.
7. There is a case of one who lends money to another on the basis of collateral, and the collateral was lost while in the possession of the creditor, and the creditor says to the debtor: I lent you a sela on the basis of that collateral and that collateral was worth a shekel, i.e., a half-sela. Therefore, you owe me a shekel. And the other individual, the debtor, says in response to that claim: That is not the case. Rather, you lent me a sela on the basis of that collateral, and the collateral was worth a sela; I owe you nothing. In this case, the debtor is exempt from payment. There is a case of a creditor who claims: I lent you a sela on the basis of that collateral and it was worth a shekel. And the other individual, the debtor, says: That is not the case; rather, you lent me a sela on the basis of that collateral, and the collateral was worth three dinars, i.e., three-quarters of a sela. In this case, the debtor is liable to take an oath, due to the fact that he responded to the claim of the creditor with a partial admission. If in that case the debtor said: You lent me a sela on the basis of that collateral and the collateral was worth two sela, so now you owe me a sela. And the other party, i.e., the creditor, said: That is not the case; rather, I lent you a sela on the basis of that collateral and the collateral was worth a sela. Here, the creditor is exempt. If in that case the debtor said: You lent me a sela on the basis of that collateral and the collateral was worth two sela. And the other party, i.e., the creditor, said: That is not the case; rather, I lent you a sela on the basis of that collateral and the collateral was worth five dinars. Here, the creditor is liable to take an oath due to the fact that he responded to the claim of the debtor with a partial admission. And who takes the oath? The one in whose possession the deposit had been located, i.e., the creditor, who took collateral from the debtor. The Sages instituted this provision lest this party, i.e., the debtor, take an oath and the other party, i.e., the creditor, produce the deposit and prove the oath false.
גמרא
תָּנוּ רַבָּנָן: שְׁבוּעַת הַדַּיָּינִין אַף הִיא בִּלְשׁוֹנָהּ נֶאֶמְרָה. אוֹמְרִים לוֹ הֱוֵי יוֹדֵעַ שֶׁכָּל הָעוֹלָם כֻּלּוֹ נִזְדַּעְזַע בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּסִינַי לֹא תִשָּׂא אֶת שֵׁם ה' אֱלֹקֶיךָ לַשָּׁוְא. וְכָל עֲבֵרוֹת שֶׁבַּתּוֹרָה נֶאֱמַר בָּהֵן וְנַקֵּה. וְכָאן נֶאֱמַר לֹא יְנַקֶּה. וְכָל עֲבֵרוֹת שֶׁבַּתּוֹרָה נִפְרָעִין מִמֶּנּוּ וְכָאן מִמֶּנּוּ וּמִמִּשְׁפַּחְתּוֹ שֶׁנֶּאֱמַר (קהלת ה) אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ. וְאֵין בְּשָׂרוֹ אֶלָּא קְרוֹבוֹ שֶׁנֶּאֱמַר (ישעיה נח) וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם וְכָל עֲבֵרוֹת שֶׁבַּתּוֹרָה נִפְרָעִין מִמֶּנּוּ וְכָאן מִמֶּנּוּ וּמִכָּל הָעוֹלָם כֻּלּוֹ שֶׁנֶּאֱמַר (הושע ד) אָלֹה וְכַחֵשׁ וְאֵימָא עַד דְּעָבִיד לְהוּ לְכוּלְהוּ לֹא סַלְקָא דַּעְתָּךְ דִּכְתִיב (ירמיה כג) מִפְּנֵי אָלָה אָבְלָה הָאָרֶץ. וּכְתִיב (הושע ד) עַל כֵּן תֶּאֱבַל הָאָרֶץ וְאוּמְלַל כָּל יוֹשֵׁב בָהּ. וְכָל עֲבֵרוֹת שֶׁבַּתּוֹרָה אִם יֵשׁ לוֹ זְכוּת תּוֹלִין לוֹ שְׁנַיִם וּשְׁלשָׁה דּוֹרוֹת וְכָאן נִפְרָעִין מִמֶּנּוּ לְאַלְתַּר שֶׁנֶּאֱמַר (זכריה ה) הוֹצֵאתִיהָ נְאֻם ה' צְבָאוֹת וְגוֹמֵר. וּבָאָה אֶל בֵּית הַגַּנָּב וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת עֵצָיו וְאֶת אֲבָנָיו הוֹצֵאתִיהָ לְאַלְתַּר וּבָאָה אֶל הַגַּנָּב, זֶה הַגּוֹנֵב דַּעַת הַבְּרִיּוֹת שֶׁאֵין לוֹ מָמוֹן אֵצֶל חֲבֵרוֹ וְטוֹעֲנוֹ וּמַשְׁבִּיעוֹ וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר כְּמַשְׁמָעוֹ וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכַלַּתּוּ וְאֶת עֵצָיו וְאֶת אֲבָנָיו. הָא לָמַדְתָּ דְּבָרִים שֶׁאֵין אֵשׁ וּמַיִם מְכַלִּין אוֹתוֹ שְׁבוּעַת שֶׁקֶר מְכַלֶּה אוֹתָן אִם אָמַר אֵינִי נִשְׁבַּע, פּוֹטְרִין אוֹתוֹ מִיָּד. וְאִם אָמַר הֲרֵינִי נִשְׁבַּע, הָעוֹמְדִים שָׁם אוֹמְרִים סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְגוֹמֵר. וּכְשֶׁמַּשְׁבִּיעִין אוֹתוֹ אוֹמְרִים לוֹ הֱוֵי יוֹדֵעַ שֶׁלֹּא עַל דַּעְתָּךְ אָנוּ מַשְׁבִּיעִין אוֹתָךְ אֶלָּא עַל דַּעַת הַמָּקוֹם וְעַל דַּעַת בֵּית דִּין. שֶׁכֵּן מָצִינוּ בְּמשֶה רַבֵּינוּ כְּשֶׁהִשְׁבִּיעַ אֶת יִשְׂרָאֵל אָמַר לָהֶן: דְּעוּ שֶׁלֹּא עַל דַּעְתְּכֶם אֲנִי מַשְׁבִּיעַ אֶתְכֶם אֶלָּא עַל דַּעַת הַמָּקוֹם וְעַל דַּעְתִּי, שֶׁנֶּאֱמַר (דברים כט) וְלֹא אִתְּכֶם לְבַדְּכֶם וְגוֹמֵר כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וְגוֹמֵר:
§ The Sages taught in a baraita: An oath imposed by the judges may also be recited in its language, i.e., in any language spoken by the one taking the oath. It is not required that the oath be in Hebrew.
Before he takes the oath, the judges say to him: Be aware
that the entire world trembled when the Holy One, Blessed be He, said at Mount Sinai: “You shall not take the name of the Lord, your God, in vain, for the Lord will not hold guiltless one who takes His name in vain” (Exodus 20:7).
And be aware that with regard to all of the other transgressions in the Torah it is stated: “And will…clear the guilty [venakkeh]” (Exodus 34:7); whereas here, with regard to taking a false oath, it is stated: “Will not hold guiltless [lo yenakkeh].” And be aware that with regard to all of the other transgressions in the Torah, punishment is exacted only from the transgressor, whereas here, punishment is exacted from him and from his family, as it is stated: “Do not allow your mouth to bring your flesh into guilt” (Ecclesiastes 5:5). The verse indicates that one who sins with his mouth, by taking a false oath, causes his flesh to be punished as well; and one’s flesh is nothing other than his relative, as it is stated: “And that you not hide yourself from your own flesh” (Isaiah 58:7).
And be aware that with regard to all of the other transgressions in the Torah, punishment is exacted only from the transgressor; whereas here, punishment is exacted from him and from the entire world, as it is stated: “Swearing, and lying, and murdering, and stealing, and committing adultery, they break all bounds…Therefore, the land mourns, and everyone who dwells therein languishes” (Hosea 4:2–3).
The Gemara suggests: And why not say that punishment is not exacted from the entire world unless he commits all of the sins mentioned in the verse? The Gemara answers: This should not enter your mind, as it is written: “Because of swearing the land mourns” (Jeremiah 23:10), indicating that taking a false oath is sufficient to cause the land to mourn. And it is similarly written in the verse in Hosea: “Therefore, the land mourns, and everyone who dwells therein languishes.” Both verses employ a term of mourning.
The baraita continues with the judges’ forewarning: And be aware that with regard to all the other transgressions in the Torah, if the transgressor has merit, God suspends his punishment for two or three generations, and only if his descendants follow in his ways are they punished. Whereas here, punishment is exacted from him immediately, as it is stated: “This is the curse that goes forth over the face of the whole land…I cause it to go forth, says the Lord of hosts, and it shall enter into the house of the thief, and into the house of he who swears falsely by My name; and it shall abide in the midst of his house and shall consume it, with its timber and its stones” (Zechariah 5:3–4).
The baraita analyzes the verse: “I cause it to go forth” means immediately. “And it shall enter into the house of the thief”; this is referring to one who deceives people, e.g., one who has no money in the possession of another, but claims money from him and administers an oath to him in court, thereby causing an oath to be taken in vain. “And into the house of he who swears falsely by My name” is as it indicates, in accordance with its straightforward meaning. From the end of the verse: “And it shall abide in the midst of his house and shall consume it, with its timber and its stones,” you have therefore learned that a false oath consumes things that even fire and water do not consume, such as stones.
The baraita continues: If the defendant says at this point: I will not take an oath, the court dismisses him immediately, and rules him liable to pay. And if he says: I will take an oath, the people standing there say to each other: “Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away in all their sins” (Numbers 16:26). And when the judges administer the oath to him, they say to him: Be aware that we administer an oath to you not according to your understanding of the oath, but according to the objective understanding of the Omnipresent and according to the understanding of the court, i.e., the judges’ intention.
This is as we have found written with regard to Moses, our teacher. When he administered an oath to the Jewish people in the plains of Moab so that they would accept the Torah upon themselves, he said to them: Know that it is not according to your understanding that I administer an oath to you, but according to the understanding of the Omnipresent and according to my understanding. As it is stated: “Neither with you only do I make this covenant and this oath” (Deuteronomy 29:13), which is homiletically interpreted to mean: Not only according to your intention.
Having quoted a verse, the baraita tangentially interprets the subsequent verse. From the phrase: “But with he who stands here with us this day” (Deuteronomy 29:14), I have derived only that those who stood at Mount Sinai were included in this covenant. From where do I derive that the subsequent generations, and the converts who will convert in the future, were also included? The verse states: “And also with he who is not here with us this day” (Deuteronomy 29:14).
זוהר
בְּיוֹמֵי דְּרֹאשׁ הַשָּׁנָה מְתַקְּנִין בֵּי דִּינָא כֻּרְסַיָּא לְמַלְכָּא לְמֵידָן כָּל עָלְמָא וְיִשְׂרָאֵל עָאלִין בְּקַדְּמִיתָא בְּדִינָא קַמֵּיהּ דְּלֵיפוּשׁ רַחֲמֵי (ס''א קַמֵּי דְּלֵיפוּשׁ רֻגְזָא) תְּנָן וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ. יוֹם בְּיוֹמוֹ מַאי הוּא אֶלָּא הַנֵּי תְּרֵין יוֹמִין דְּרֹאשׁ הַשָּׁנָה אַמַּאי תְּרֵין יוֹמִין בְּגִין דְּאִנּוּן תְּרֵי בֵּי דִּינָא דְּמִתְחַבְּרָן כַּחֲדָא דִּינָא עִלָּאָה דְּאִיהוּ קַשְׁיָא דִּינָא תַּתָּאָה דְּאִיהוּ רַפְיָא וְתַרְוַיְהוּ מִשְׁתַּכְּחֵי וְעַל דָּא לָא יַדְּעֵי הַנֵּי בַּבְלָאֵי רָזָא דִּיבָבָא וְיַלְלוּתָא וְלָא יַדְּעֵי דְּתַרְוַיְהוּ אִצְטְרִיכוּ יַלְלוּתָא דְּאִיהוּ דִּינָא תַּקִּיפָא. תְּלָת דִּינִין דְּאִיהוּ דִּינָא רַפְיָא גְּנוּחֵי גְּנָח רַפְיָא אִנּוּן לָא יָדְעֵי וְעָבְדִין תַּרְוַיְהוּ וַאֲנָן יַדְעֵינָן וַעֲבְדֵינָן תַּרְוַיְהוּ (ס''א וְעַל דָּא רָזָא דִּיבָבָא וִילָלָא וְתַרְוַיְהוּ אִצְטְרִיכוּ הַנֵּי בַּבְלָאֵי אִנּוּן לָא יָדְעֵי וְעָבְדִין תַּרְוַיְהוּ) וְכֹלָּא נָפְקִין לְאֹרַח קְשׁוֹט. פָּתַח וְאָמַר (תהלים פ''א) תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ. תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר מַאי בַּחֹדֶשׁ דָּא בֵּי דִּינָא רַפְיָא דְּאִקְּרֵי חֹדֶשׁ בַּכֶּסֶה (כֵּס דְּעָלְמָא עִלָּאָה כֵּ''ס ה' דָּא פַּחַד יִצְחָק דְּאִיהוּ כֵּס לְמַלְכָּא עִלָּאָה. תּוּ בַּכֶּסֶה) דָּא דִּינָא קַשְׁיָא פַּחַד יִצְחָק דִּינָא דְּאִתְכַּסֵי תָּדִיר דְּלָאו אִיהוּ דִּינָא בְּאִתְגַלְיָא. כִּי חֹק דָּא דִּינָא רַפְיָא וּמִשְׁפָּט דָּא דִּינָא (קַשְׁיָא) בְּרַחֲמֵי וְתַרְוַיְהוּ אִנּוּן כַּחֲדָא בְּגִין כָּךְ תְּרֵין יוֹמִין וְתַרְוַיְהוּ בְּרָזָא חָדָא. אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה וְגוֹמֵר לָא כְּתִיב שׁוֹמְעֵי אוֹ תּוֹקְעֵי תְּרוּעָה אֶלָּא יוֹדְעֵי תְּרוּעָה בְּגִין (ס''א כְּגוֹן) חַכִּימִין דְּדַיְּרִין בַּאֲוִירָא דְּאַרְעָא קַדִּישָׁא אִנּוּן יוֹדְעֵי תְּרוּעָה רָזָא דִּתְרוּעָה כְּמָה דִּכְתִיב (שם ב') תְּרוֹעֵם בְּשֵׁבֶט בַּרְזֶל מַאן עַמָּא כְּיִשְׂרָאֵל דְּיָדְעִין רָזִין עִלָּאִין דְּמָארֵיהוֹן לְמֵיעָל קַמֵּיהּ וּלְאִתְקַשָּׁרָא בֵּיהּ וְכָל אִנּוּן דְּיָדְעֵי רָזָא דִּתְרוּעָה יִתְקָרְבוּן לְמֵיהָךְ בְּאוֹר פָּנָיו דְּקֻדְשָׁא בְּרִיךְ הוּא וְדָא אוֹר קַדְּמָאָה דְּגָנִיז קֻדְשָׁא בְּרִיךְ הוּא לַצַדִּיקַיָּא וְעַל דָּא אִצְטְרִיךְ לְמִנְדָּע לָהּ:
בַּיָּמִים שֶׁל רֹאשׁ הַשָּׁנָה, הַבֵּית דִּין מְתַקְּנִים כִּסֵּא אֶל הַמֶּלֶךְ לָדוּן כָּל הָעוֹלָם, וְיִשְׂרָאֵל נִכְנָסִים תְּחִלָּה לָדוּן לְפָנָיו, כְּדֵי שֶׁיִּתְרַבֶּה הָרַחֲמִים. תְּנָן וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ. מַהוּ יוֹם בְּיוֹמוֹ. וּמֵשִׁיב, אֶלָּא אֵלּוּ הֵם שְׁנֵי יָמִים שֶׁל רֹאשׁ הַשָּׁנָה. וְלָמָּה הֵם שְׁנֵי יָמִים. מִשּׁוּם שֶׁהֵם שְׁנֵי בָּתֵּי דִּין הַמִּתְחַבְּרִים יַחַד. דִּין עֶלְיוֹן שֶׁהוּא קָשֶׁה בְּדִין תַּחְתּוֹן שֶׁהוּא רָפֶה. וּשְׁנֵיהֶם נִמְצָאִים. וְעַל זֶה לֹא יָדְעוּ הַבַּבְלִים סוֹד הַשְּׁבָרִים וְהַתְּקִיעָה, שֶׁלֹּא יָדְעוּ שֶׁשְּׁנֵיהֶם צְרִיכִים, הַתְּרוּעָה הִיא דִּין קָשֶׁה. שְׁלֹשָׁה שְׁבָרִים הֵם דִּין רָפֶה. וְעַל כֵּן דּוֹמֶה לְמִי שֶׁגּוֹנֵחַ מִלִּבּוֹ, שֶׁהוּא רָפֶה. הֵם הַבַּבְלִים לֹא יָדְעוּ אֵיזֶה מִשְּׁנֵיהֶם צְרִיכִים, וְעַל כֵּן עָשׂוּ שְׁנֵיהֶם. וְאָנוּ יוֹדְעִים אֶת שְׁנֵיהֶם, שֶׁשְּׁנֵיהֶם צְרִיכִים וְעוֹשִׂים אֶת שְׁנֵיהֶם. וְהַכֹּל יוֹצֵא לְדֶרֶךְ הָאֱמֶת. פָּתַח וְאָמַר, תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה וְגוֹ'. תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר, מַהוּ בַּחֹדֶשׁ. וּמֵשִׁיב, זֶה הוּא דִּין הָרָפֶה, שֶׁנִּקְרָא חֹדֶשׁ. בַּכֶּסֶה, זֶה הוּא דִּין קָשֶׁה הַמְּכוּנֶה פַּחַד יִצְחָק. דִּין שֶׁהוּא מְכוּסֶה תָּמִיד שֶׁאֵינוֹ דִּין בַּגָּלוּי. כִּי חֹק, הוּא דִּין רָפֶה וּמִשְׁפָּט, הוּא דִּין כָּלוּל בְּרַחֲמִים. וּשְׁנֵיהֶם הֵם יַחַד, וּמִשּׁוּם זֶה יֵשׁ שְׁנֵי יָמִים בְּרֹאשׁ הַשָּׁנָה, וּשְׁנֵיהֶם הֵם בְּסוֹד אֶחָד. אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה וְגוֹ': לֹא כָּתוּב שׁוֹמְעֵי, אוֹ תּוֹקְעֵי תְּרוּעָה, אֶלָּא יוֹדְעֵי תְרוּעָה. הוּא מִשּׁוּם שֶׁרַק הַחֲכָמִים הַיּוֹשְׁבִים בַּאֲוִיר אֶרֶץ הַקְּדוֹשָׁה הֵם יוֹדְעֵי תְּרוּעָה. סוֹד הַתְּרוּעָה, הוּא כְּמוֹ שֶׁכָּתוּב, תְּרוֹעֵם בְּשֵׁבֶט בַּרְזֶל. מִי עַם כְּיִשְׂרָאֵל שֶׁיּוֹדְעִים סוֹדוֹת עֶלְיוֹנִים שֶׁל רִבּוֹנָם, לִכָּנֵס לְפָנָיו וּלְהִתְקַשֵּׁר בּוֹ. וְכָל אֵלּוּ הַיּוֹדְעִים סוֹד הַתְּרוּעָה, יִתְקָרְבוּ לָלֶכֶת בְּאוֹר פָּנָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. שֶׁזֶּה הוּא אוֹר הָרִאשׁוֹן שֶׁגָּנַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַצַדִּיקִים. וְעַל כֵּן צְרִיכִים לָדַעַת אוֹתָהּ. אֶת הַתְּרוּעָה.
הלכה פסוקה
א. הָיוּ הָאוֹכְלִין מֵעֲשָׂרָה וּלְמַעְלָה מְזַמְּנִין בְּשֵׁם כֵּיצַד הַמְבָרֵךְ אוֹמֵר נְבָרֵךְ לֵאלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְהֵן עוֹנִין בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ וְהוּא חוֹזֵר וְאוֹמֵר בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ וּמַתְחִיל בִּרְכַּת הַמָּזוֹן:
ב. הַסּוֹעֵד בְּבֵית חֲתָנִים מִשֶּׁיַּתְחִילוּ לְהִתְעַסֵּק בְּצָרְכֵי סְעֻדַּת נִשּׂוּאִין וְלַהֲכִינָהּ עַד שְׁלשִים יוֹם אַחַר הַנִּשּׂוּאִין מְבָרֵךְ נְבָרֵךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵם עוֹנִים בָּרוּךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְכוּ' וְאִם הָיוּ עֲשָׂרָה מְבָרֵךְ נְבָרֵךְ לֵאלֹהֵינוּ שֶׁהַשִּׂמְחָה וְכוּ'. וְכֵן סְעֻדָּה שֶׁעוֹשִׂין אוֹתָהּ אַחַר הַנִּשּׂוּאִין מֵחֲמַת הַנִּשּׂוּאִין עַד שְׁנֵים עָשָׂר חֹדֶשׁ מְבָרֵךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ:
If the company at table consisted of ten or more, the introductory formula includes the name of God. The one who says Grace begins "We will bless our God, of Whose bounty we have eaten." The others respond "Blessed be our God, of Whose bounty we have eaten, and by Whose goodness we live." The leader then repeats "Blessed be our God, of Whose bounty we have eaten, and by Whose goodness we live." And then he commences the Grace.
If one takes a meal at a bridegroom's table—during the period extending from the time that preparations are begun for the requisites of the wedding banquet up to the expiry of thirty days after the marriage—he introduces the Grace thus "We will bless Him in Whose abode is joy, and of Whose bounty we have eaten." The others respond "Blessed be He in Whose abode is joy and of Whose bounty we have eaten." If there were ten persons present, he says "We will bless our God in Whose abode is joy, and of Whose bounty we have eaten." The others respond "Blessed be our God in Whose abode is joy and of Whose bounty we have eaten." So too when a banquet is given in honor of the marriage within twelve months of its having taken place, the formula "in Whose abode is joy" is used.
מוסר
כַּת לֵצִים אִישׁ לָשׁוֹן הַנּוֹתֵן דֹּפִי בִּבְנֵי אָדָם כְּעִנְיָן שֶׁנֶּאֱמַר (תהילים נ) תֵּשֵׁב בְּאָחִיךָ תְּדַבֵּר בְּבֶן אִמֶּךָ תִּתֵּן דֹּפִי. וְנִקְרָא לֵץ שֶׁנֶּאֱמַר (משלי כא) זֵד יָהִיר לֵץ שְׁמוֹ עוֹשֶׂה בְּעֶבְרַת זָדוֹן פֵּרוּשׁ שְׁתֵּי הַמִּדּוֹת הָרָעוֹת שֶׁהֵם הַזָּדוֹן וְהַגַּאֲוָה נִקְבְּצוּ וְנִתְחַבְּרוּ בָּאָדָם הַלֵּץ כִּי מִבְּלִי הֱיוֹת לוֹ תּוֹעֶלֶת בְּדָבָר הוּא גּוֹרֵם נֶזֶק עָצוּם לַחֲבֵרָיו אֲשֶׁר יַבְאִישׁ אֶת רֵיחָם בְּעֵינֵי הָאָדָם וְזֶה תַּכְלִית הַזָּדוֹן יוֹתֵר מִן הַגּוֹזֵל וְהַחוֹמֵס שֶׁעוֹשֶׂה לְהַרְבּוֹת לוֹ מָמוֹן וְגַם הוּא יָהִיר כִּי הַשָּׁפָל וְהַנִּכְנַע כַּאֲשֶׁר יַכִּיר מִגְרַעַת עַצְמוֹ וּמוּמָיו לֹא יִתְלוֹצֵץ עַל בְּנֵי אָדָם. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה: לְעָתִיד לָבֹא מִתְקַבְּצוֹת חַיּוֹת אֵצֶל הַנָּחָשׁ וְאוֹמְרוֹת לוֹ: אֲרִי דּוֹרֵס וְאוֹכֵל, זְאֵב טוֹרֵף וְאוֹכֵל וְאַתָּה מַה הֲנָאָה יֵשׁ לְךָ. אוֹמֵר לָהֶם: וּמַה יִּתְרוֹן לְבַעַל הַלָּשׁוֹן שֶׁנֶּאֱמַר (קהלת י) אִם יִשּׁוֹךְ הַנָּחָשׁ בְּלֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן. וְזֶה הַחֵלֶק גַּם הוּא מֵחֶלְקֵי כַּת מְסַפְּרֵי לָשׁוֹן הָרָע:
And this is the thing about the group of scoffers - scoffing is divided into four sections:
And the first section is the man of the tongue that spreads the infamy of people, like the matter that is stated (Psalms 50:20), “You are busy maligning your brother, defaming the son of your mother.” And he is called a scoffer, as it is stated (Proverbs 21:24), “The proud, insolent man, scoffer is his name, acts in a frenzy of insolence.” Its explanation is that] two bad traits - which are insolence and pride - gathered and joined in the scoffing man. For without having a benefit from the thing, he causes great damage to his fellows, whose reputations he sullies in the eyes of people. And this is the goal of the scoffer, more than the thief or the extortionist - who does [it] to increase his money. And he is also arrogant - for when one who is lowly and submissive recognizes his own deficiencies and blemishes, he will not scoff at people. And our Rabbis, may their memory be blessed, said (Taanit 8a), “In the future, all the animals will gather together by the snake and say to him, ‘A lion mauls [its prey] and eats; a wolf tears [it] and eats; [but] you, what pleasure do you have [when you bite a person]?’ He will say to them, ‘If the snake bites because no spell was uttered, no advantage is gained by the master of the tongue!’ (Ecclesiastes 10:11).” And this section is also from the sections of the group of the slanderers.
And the first section is the man of the tongue that spreads the infamy of people, like the matter that is stated (Psalms 50:20), “You are busy maligning your brother, defaming the son of your mother.” And he is called a scoffer, as it is stated (Proverbs 21:24), “The proud, insolent man, scoffer is his name, acts in a frenzy of insolence.” Its explanation is that] two bad traits - which are insolence and pride - gathered and joined in the scoffing man. For without having a benefit from the thing, he causes great damage to his fellows, whose reputations he sullies in the eyes of people. And this is the goal of the scoffer, more than the thief or the extortionist - who does [it] to increase his money. And he is also arrogant - for when one who is lowly and submissive recognizes his own deficiencies and blemishes, he will not scoff at people. And our Rabbis, may their memory be blessed, said (Taanit 8a), “In the future, all the animals will gather together by the snake and say to him, ‘A lion mauls [its prey] and eats; a wolf tears [it] and eats; [but] you, what pleasure do you have [when you bite a person]?’ He will say to them, ‘If the snake bites because no spell was uttered, no advantage is gained by the master of the tongue!’ (Ecclesiastes 10:11).” And this section is also from the sections of the group of the slanderers.