תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
כט (כד) וְאָ֣מְר֔וּ עַ֚ל אֲשֶׁ֣ר עָזְב֔וּ אֶת־בְּרִ֥ית יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתָ֑ם אֲשֶׁר֙ כָּרַ֣ת עִמָּ֔ם בְּהוֹצִיא֥וֹ אֹתָ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃
וְיֵימְרוּן עַל דִּשְׁבָקוּ יָת קְיָמָא דַיְיָ אֱלָהָא דַאֲבָהָתְהוֹן דִּי גְּזַר עִמְּהוֹן בְּאַפָּקוּתֵיהּ יָתְהוֹן מֵאַרְעָא דְמִצְרָיִם:
(כה) וַיֵּלְכ֗וּ וַיַּֽעַבְדוּ֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיִּֽשְׁתַּחֲו֖וּ לָהֶ֑ם אֱלֹהִים֙ אֲשֶׁ֣ר לֹֽא־יְדָע֔וּם וְלֹ֥א חָלַ֖ק לָהֶֽם׃
וַאֲזָלוּ וּפְלָחוּ לְטַעֲוַת עַמְמַיָּא וּסְגִידוּ לְהוֹן דַּחֲלָן דִּי לָא יְדָעֻנּוּן וְלָא אוֹטִיבָא לְהוֹן:
(כו) וַיִּחַר־אַ֥ף יְהֹוָ֖ה בָּאָ֣רֶץ הַהִ֑וא לְהָבִ֤יא עָלֶ֙יהָ֙ אֶת־כׇּל־הַקְּלָלָ֔ה הַכְּתוּבָ֖ה בַּסֵּ֥פֶר הַזֶּֽה׃
וּתְקֵף רָגְזָא דַיְיָ בְּאַרְעָא הַהִיא לְאַיְתָאָה עֲלַהּ יָת כָּל לְוָטַיָּא דִּכְתִיבִין בְסִפְרָא הָדֵין:
(כז) וַיִּתְּשֵׁ֤ם יְהֹוָה֙ מֵעַ֣ל אַדְמָתָ֔ם בְּאַ֥ף וּבְחֵמָ֖ה וּבְקֶ֣צֶף גָּד֑וֹל וַיַּשְׁלִכֵ֛ם אֶל־אֶ֥רֶץ אַחֶ֖רֶת כַּיּ֥וֹם הַזֶּֽה׃
וְטַלְטְלִנּוּן יְיָ מֵעַל אַרְעֲהוֹן בִּרְגַז וּבֶחֶמָה (וּבְחֵמְתָא) וּבִתְקוֹף רְגַז וְאַגְלִנּוּן לְאַרְעָא אָחֳרִי כְּיוֹמָא הָדֵין:
(כח) הַנִּ֨סְתָּרֹ֔ת לַיהֹוָ֖ה אֱלֹהֵ֑ינוּ וְהַנִּגְלֹ֞ת לָ֤ׄנׄוּׄ וּׄלְׄבָׄנֵ֙ׄיׄנׄוּ֙ׄ עַׄד־עוֹלָ֔ם לַעֲשׂ֕וֹת אֶת־כׇּל־דִּבְרֵ֖י הַתּוֹרָ֥ה הַזֹּֽאת׃ {ס}
דְּמִטַּמְּרָן קֳדָם יְיָ אֱלָהָנָא וּדְמִגָּלְיָן לָנָא וְלִבְנָנָא עַד עֳלָם לְמֶעְבַּד יָת כָּל פִּתְגָּמֵי אוֹרַיְתָא הָדָא:
ל (א) וְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כׇּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַהֲשֵׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכׇ֨ל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃
וִיהֵי אֲרֵי יֵיתוּן עֲלָךְ כָּל פִּתְגָּמַיָּא הָאִלֵּין בִּרְכַן וּלְוָטִין דִּי יְהָבִית קֳדָמָךְ וּתְתוּב לְלִבָּךְ בְּכָל עַמְמַיָּא דִּי אַגְלָךְ יְיָ אֱלָהָךְ לְתַמָּן:
29 (24) Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them when he brought them out of the land of Miżrayim:
(25) for they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given to them:
(26) and the anger of the Lord burned against this land, to bring upon it all the curses that are written in this book:
(27) and the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day.
(28) The secret things belong to the Lord our God: but those things which are revealed belong to us and to our children for ever, that we may do all the words of this Tora.
30 (1) And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, into which the Lord thy God has driven thee,
נביאים
סג (ב) מַדּ֥וּעַ אָדֹ֖ם לִלְבוּשֶׁ֑ךָ וּבְגָדֶ֖יךָ כְּדֹרֵ֥ךְ בְּגַֽת׃
מָא דֵין יִסְמְקוּן טוּרִין מִדַם קְטִילִין וּמֵישְׁרִין יִפְקוּן כַּחְמַר בְּמַעְצְרָא:
(ג) פּוּרָ֣ה ׀ דָּרַ֣כְתִּי לְבַדִּ֗י וּמֵֽעַמִּים֙ אֵֽין־אִ֣ישׁ אִתִּ֔י וְאֶדְרְכֵ֣ם בְּאַפִּ֔י וְאֶרְמְסֵ֖ם בַּחֲמָתִ֑י וְיֵ֤ז נִצְחָם֙ עַל־בְּגָדַ֔י וְכׇל־מַלְבּוּשַׁ֖י אֶגְאָֽלְתִּי׃
הָא כְּבִיעוּט דְמִתְבָּעֵיט בְּמַעְצְרָא כֵּן יִסְגֵי קְטוֹל בְּמַשִׁרְיַת עַמְמַיָא וְלָא יְהֵי לְהוֹן תְּקוֹף קֳדָמַי וְאֶקְטְלִינוּן בְּרוּגְזִי וַאֲדוּשִׁינוּן בְּחַמְתִי וְאֶתְבַּר תַּקִיפֵיהוֹן קֳדָמַי וְכָן חַכִּימֵיהוֹן אֱסַלְעִים:
(ד) כִּ֛י י֥וֹם נָקָ֖ם בְּלִבִּ֑י וּשְׁנַ֥ת גְּאוּלַ֖י בָּֽאָה׃
אֲרֵי יוֹם פּוּרְעֲנוּתָא קֳדָמַי וּשְׁנַת פּוּרְקַן עַמִי מְטָת:
(ה) וְאַבִּיט֙ וְאֵ֣ין עֹזֵ֔ר וְאֶשְׁתּוֹמֵ֖ם וְאֵ֣ין סוֹמֵ֑ךְ וַתּ֤וֹשַֽׁע לִי֙ זְרֹעִ֔י וַחֲמָתִ֖י הִ֥יא סְמָכָֽתְנִי׃
וּגְלֵי קֳדָמַי וְלֵית גְבַר דְלֵיהּ עוֹבָדִין טָבִין וִידִיַע קֳדָמַי וְלֵית אֱנַשׁ דִיקוּם וְיִבְעֵי עֲלֵיהוֹן וּפְרַקְתִּינוּן בִּדְרַע תּוּקְפִי וּבְמֵימַר רְעוּתִי סְעַדְתִּינוּן:
(ו) וְאָב֤וּס עַמִּים֙ בְּאַפִּ֔י וַאֲשַׁכְּרֵ֖ם בַּחֲמָתִ֑י וְאוֹרִ֥יד לָאָ֖רֶץ נִצְחָֽם׃ {ס}
וַאֲקַטֵל עַמְמַיָא בְּרוּגְזִי וַאֲדוֹשְׁשִׁינוֹן בְּחֵימְתִי וְאֶרְמֵי לַאֲרַע אַרְעִיתָא קְטִילֵי גִבָּרֵיהוֹן:
(ז) חַֽסְדֵ֨י יְהֹוָ֤ה ׀ אַזְכִּיר֙ תְּהִלֹּ֣ת יְהֹוָ֔ה כְּעַ֕ל כֹּ֥ל אֲשֶׁר־גְּמָלָ֖נוּ יְהֹוָ֑ה וְרַב־טוּב֙ לְבֵ֣ית יִשְׂרָאֵ֔ל אֲשֶׁר־גְּמָלָ֥ם כְּֽרַחֲמָ֖יו וּכְרֹ֥ב חֲסָדָֽיו׃
אֲמַר נְבִיָא טִיבוּתָא דַייָ אֲנָא מַדְכַּר תּוּשְׁבַּחְתָּא דַייָ כְּעַל כָּל דְגַמְלָנָא יְיָ וְסַגִי טוּבֵהּ לְבֵית יִשְׂרָאֵל דְגַמְלִינוּן כְּרַחֲמוֹהִי וּכְסַגְיוּת טוּבֵהּ:
63 (2) Why is thy apparel red, and thy garments like his that treads in the winepress?
(3) I have trodden the winepress alone; and of the peoples there was none with me: for I have trodden them in my anger, and trampled them in my fury; and their blood was sprinkled upon my garments, and I have stained all my raiment.
(4) For the day of vengeance is in my heart, and the year of my redeemed is come.
(5) And I looked and there was none to help; and I gazed astonished but there was none to uphold: therefore has my own arm brought salvation to me; and my fury, it has upheld me.
(6) And I trod down peoples in my anger, and made them drunk with my fury, and I poured out their lifeblood on the earth:
(7) I will mention the acts of the Lord’s faithful love, and the praises of the Lord, according to all that the Lord has bestowed on us, and the great goodness toward the house of Yisra᾽el which he has bestowed on them according to his mercies, and according to the abundance of his faithful love.
כתובים
צו (ג) סַפְּר֣וּ בַגּוֹיִ֣ם כְּבוֹד֑וֹ בְּכׇל־הָ֝עַמִּ֗ים נִפְלְאוֹתָֽיו׃
אִשְׁתְּעָיוּ בְּעַמְמַיָא אַיְקָרֵיהּ בְּכָל עַמַיָא פְּרִישְׁוָתֵיהּ:
(ד) כִּ֥י גָ֘ד֤וֹל יְהֹוָ֣ה וּמְהֻלָּ֣ל מְאֹ֑ד נוֹרָ֥א ה֝֗וּא עַל־כׇּל־אֱלֹהִֽים׃
אֲרוּם רַב יְיָ וּמְשַׁבַּח לַחֲדָא דִדְחִיל הוּא עַל כָּל אֱלָהַיָא:
(ה) כִּ֤י ׀ כׇּל־אֱלֹהֵ֣י הָעַמִּ֣ים אֱלִילִ֑ים וַ֝יהֹוָ֗ה שָׁמַ֥יִם עָשָֽׂה׃
אֲרוּם כָּל דַחֲלַת עַמְמַיָא טַעֲוָתָא וַיָי שְׁמַיָא עֲבָד:
(ו) הוֹד־וְהָדָ֥ר לְפָנָ֑יו עֹ֥ז וְ֝תִפְאֶ֗רֶת בְּמִקְדָּשֽׁוֹ׃
שְׁבָחָא וְשִׁבְהוֹרָא קֳדָמוֹי עוּשְׁנָא וְתוּשְׁבְּחָא בְּבֵית מַקְדְשֵׁיהּ:
(ז) הָב֣וּ לַ֭יהֹוָה מִשְׁפְּח֣וֹת עַמִּ֑ים הָב֥וּ לַ֝יהֹוָ֗ה כָּב֥וֹד וָעֹֽז׃
הֲבוּ זְמָר קֳדָם יְיָ יְחוּסֵי עַמַיָא הֲבוּ קֳדָם יְיָ אַיְקַר וְעוּשְׁנָא:
(ח) הָב֣וּ לַ֭יהֹוָה כְּב֣וֹד שְׁמ֑וֹ שְׂאֽוּ־מִ֝נְחָ֗ה וּבֹ֥אוּ לְחַצְרוֹתָֽיו׃
הֲבוּ קֳדָם יְיָ אַיְקַר וְרוֹמְמוּ שְׁמֵיהּ אוֹבִילוּ וְסוֹבְרוּ תִקְרוּבְתָּא וְעוּלוּ לִקְדָמוֹי לְדַרְתּוֹי:
96 (3) Declare his glory among the nations, his wonders among all the peoples.
(4) For the Lord is great, and greatly to be praised: he is to be feared above all gods.
(5) For all the gods of the nations are idols: but the Lord made the heavens.
(6) Honour and majesty are before him: strength and beauty are in his sanctuary.
(7) Ascribe to the Lord, O families of the peoples, ascribe to the Lord glory and strength.
(8) Ascribe to the Lord the glory due to his name: bring an offering, and come into his courts.
משנה
א. כָּל הַנִּשְׁבָּעִין שֶׁבַּתּוֹרָה, נִשְׁבָּעִין וְלֹא מְשַׁלְּמִין. וְאֵלּוּ נִשְׁבָּעִין וְנוֹטְלִין, הַשָּׂכִיר, וְהַנִּגְזָל, וְהַנֶּחְבָּל, וְשֶׁכְּנֶגְדּוֹ חָשׁוּד עַל הַשְּׁבוּעָה, וְהַחֶנְוָנִי עַל פִּנְקָסוֹ. הַשָּׂכִיר כֵּיצַד, אָמַר לוֹ תֶּן לִי שְׂכָרִי שֶׁיֵּשׁ לִי בְיָדֶךָ, הוּא אוֹמֵר נָתַתִּי, וְהַלָּה אוֹמֵר לֹא נָטַלְתִּי, הוּא נִשְׁבָּע וְנוֹטֵל. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁתְּהֵא שָׁם מִקְצָת הוֹדָאָה. כֵּיצַד, אָמַר לוֹ תֶּן לִי שְׂכָרִי חֲמִשִּׁים דִּינָר שֶׁיֵּשׁ לִי בְיָדֶךָ, וְהוּא אוֹמֵר הִתְקַבַּלְתָּ דִינַר זָהָב:
ב. הַנִּגְזָל כֵּיצַד, הָיוּ מְעִידִין אוֹתוֹ שֶׁנִּכְנַס לְבֵיתוֹ לְמַשְׁכְּנוֹ שֶׁלֹּא בִרְשׁוּת, הוּא אוֹמֵר כֵּלַי נָטַלְתָּ, וְהוּא אוֹמֵר לֹא נָטַלְתִּי, הֲרֵי זֶה נִשְׁבָּע וְנוֹטֵל. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁתְּהֵא שָׁם מִקְצָת הוֹדָאָה. כֵּיצַד, אָמַר לוֹ שְׁנֵי כֵלִים נָטַלְתָּ, וְהוּא אוֹמֵר לֹא נָטַלְתִּי אֶלָּא אֶחָד:
ג. הַנֶּחְבָּל כֵּיצַד, הָיוּ מְעִידִים אוֹתוֹ שֶׁנִּכְנַס תַּחַת יָדוֹ שָׁלֵם וְיָצָא חָבוּל, וְאָמַר לוֹ חָבַלְתָּ בִּי, וְהוּא אוֹמֵר לֹא חָבַלְתִּי, הֲרֵי זֶה נִשְׁבָּע וְנוֹטֵל. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁתְּהֵא שָׁם מִקְצָת הוֹדָאָה. כֵּיצַד, אָמַר לוֹ חָבַלְתָּ בִּי שְׁתַּיִם, וְהַלָּה אוֹמֵר לֹא חָבַלְתִּי בְךָ אֶלָּא אֶחָת:
ד. וְשֶׁכְּנֶגְדּוֹ חָשׁוּד עַל הַשְּׁבוּעָה כֵּיצַד, אַחַת שְׁבוּעַת הָעֵדוּת וְאַחַת שְׁבוּעַת הַפִּקָּדוֹן, וַאֲפִלּוּ שְׁבוּעַת שָׁוְא. הָיָה אֶחָד מֵהֶן מְשַׂחֵק בְּקֻבְיָא, וּמַלְוֶה בְרִבִּית, וּמַפְרִיחֵי יוֹנִים, וְסוֹחֲרֵי שְׁבִיעִית, שֶׁכְּנֶגְדּוֹ נִשְׁבָּע וְנוֹטֵל. הָיוּ שְׁנֵיהֶן חֲשׁוּדִין, חָזְרָה הַשְּׁבוּעָה לִמְקוֹמָהּ, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי מֵאִיר אוֹמֵר, יַחֲלֹקוּ:
ה. וְהַחֶנְוָנִי עַל פִּנְקָסוֹ כֵּיצַד, לֹא שֶׁיֹּאמַר לוֹ כָּתוּב עַל פִּנְקָסִי שֶׁאַתָּה חַיָּב לִי מָאתַיִם זוּז, אֶלָּא אָמַר לוֹ תֵּן לִבְנִי סָאתַיִם חִטִּין, תֵּן לְפוֹעֲלִי בְּסֶלַע מָעוֹת, הוּא אוֹמֵר נָתַתִּי וְהֵן אוֹמְרִים לֹא נָטַלְנוּ, (שְׁנֵיהֶן נִשְׁבָּעִים), הוּא נִשְׁבָּע וְנוֹטֵל וְהֵן נִשְׁבָּעִין וְנוֹטְלִין. אָמַר בֶּן נַנָּס, כֵּיצַד אֵלּוּ בָאִין לִידֵי שְׁבוּעַת שָׁוְא וְאֵלּוּ בָאִין לִידֵי שְׁבוּעַת שָׁוְא, אֶלָּא הוּא נוֹטֵל שֶׁלֹּא בִשְׁבוּעָה וְהֵן נוֹטְלִין שֶׁלֹּא בִשְׁבוּעָה:
ו. אָמַר לַחֶנְוָנִי תֶּן לִי בְדִינָר פֵּרוֹת וְנָתַן לוֹ, אָמַר לוֹ תֶּן לִי הַדִּינָר, אָמַר לוֹ נְתַתִּיו לְךָ וּנְתַתּוֹ בָאֹנְפָּלִי, יִשָּׁבַע בַּעַל הַבָּיִת. נָתַן לוֹ אֶת הַדִּינָר, אָמַר לוֹ תֶּן לִי אֶת הַפֵּרוֹת, אָמַר לוֹ נְתַתִּים לְךָ וְהוֹלַכְתָּן לְתוֹךְ בֵּיתֶךָ, יִשָּׁבַע חֶנְוָנִי. רַבִּי יְהוּדָה אוֹמֵר, כָּל שֶׁהַפֵּרוֹת בְּיָדוֹ, יָדוֹ עַל הָעֶלְיוֹנָה. אָמַר לַשֻּׁלְחָנִי תֶּן לִי בְדִינָר מָעוֹת וְנָתַן לוֹ, אָמַר לוֹ תֶּן לִי אֶת הַדִּינָר, אָמַר לוֹ נְתַתִּיו לְךָ וּנְתַתּוֹ בָאֹנְפָּלִי, יִשָּׁבַע בַּעַל הַבָּיִת. נָתַן לוֹ אֶת הַדִּינָר, אָמַר לוֹ תֶּן לִי אֶת הַמָּעוֹת, אָמַר לוֹ נְתַתִּים לְךָ וְהִשְׁלַכְתָּם לְתוֹךְ כִּיסֶךָ, יִשָּׁבַע שֻׁלְחָנִי. רַבִּי יְהוּדָה אוֹמֵר, אֵין דֶּרֶךְ שֻׁלְחָנִי לִתֵּן אִסָּר עַד שֶׁיִּטֹּל דִּינָרוֹ:
ז. כְּשֵׁם שֶׁאָמְרוּ, הַפּוֹגֶמֶת כְּתֻבָּתָהּ לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה, וְעֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. מִנְּכָסִים מְשֻׁעְבָּדִים וּמִנִּכְסֵי יְתוֹמִים, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. וְהַנִּפְרַעַת שֶׁלֹּא בְּפָנָיו, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. וְכֵן הַיְתוֹמִים לֹא יִפָּרְעוּ אֶלָּא בִשְׁבוּעָה, שְׁבוּעָה שֶׁלֹּא פְקָדָנוּ אַבָּא, וְלֹא אָמַר לָנוּ אַבָּא, וְשֶׁלֹּא מָצִינוּ בֵין שְׁטָרוֹתָיו שֶׁל אַבָּא שֶׁשְּׁטָר זֶה פָרוּעַ. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אֲפִלּוּ נוֹלַד הַבֵּן לְאַחַר מִיתַת הָאָב, הֲרֵי זֶה נִשְׁבָּע וְנוֹטֵל. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אִם יֵשׁ עֵדִים שֶׁאָמַר הָאָב בִּשְׁעַת מִיתָתוֹ שְׁטָר זֶה אֵינוֹ פָרוּעַ, הוּא נוֹטֵל שֶׁלֹּא בִשְׁבוּעָה:
ח. וְאֵלּוּ נִשְׁבָּעִים שֶׁלֹּא בְטַעֲנָה, הַשֻּׁתָּפִין, וְהָאֲרִיסִין, וְהָאַפּוֹטְרוֹפִּין, וְהָאִשָּׁה הַנּוֹשֵׂאת וְהַנּוֹתֶנֶת בְּתוֹךְ הַבַּיִת, וּבֶן הַבָּיִת. אָמַר לוֹ מָה אַתָּה טוֹעֲנֵנִי, רְצוֹנִי שֶׁתִּשָּׁבַע לִי, חַיָּב. חָלְקוּ הַשֻּׁתָּפִין וְהָאֲרִיסִין, אֵין יָכוֹל לְהַשְׁבִּיעוֹ. נִתְגַּלְגְּלָה לוֹ שְׁבוּעָה מִמָּקוֹם אַחֵר, מְגַלְגְּלִין עָלָיו אֶת הַכֹּל. וְהַשְּׁבִיעִית מְשַׁמֶּטֶת אֶת הַשְּׁבוּעָה:
1. All those who take an oath that is legislated by the Torah take an oath and do not pay. By Torah law, one takes an oath only in order to exempt himself from a monetary claim. And these litigants take a rabbinically instituted oath and receive possession of the disputed funds or property, i.e., their claim is upheld by means of the oath, even though they are not in possession of the property in question: A hired worker who claims that he has not received his wages; and one who was robbed and sues the person who robbed him; and one who was injured, who claims compensation from the person who injured him; and one whose opposing litigant is suspect with regard to the taking of an oath. When a person suspected of taking false oaths is liable to take an oath in order to exempt himself, the claimant takes an oath instead and receives payment. And a storekeeper relying on his ledger also takes an oath and is paid. How does this halakha apply to the hired worker? The case is where one says to his employer: Give me my wages that are still in your possession. The employer says: I already gave them to you. And that worker says: I have not received them. In such a case, the worker takes an oath that he has not received his wages, and he receives payment from his employer. Rabbi Yehuda says: This oath cannot be administered unless there is partial admission on the part of the employer. How so? The case is where the worker said to him: Give me my wages, fifty silver dinars, which are still in your possession. And the employer says: You have already received one golden dinar, which is worth twenty-five silver dinars. Since the employer has admitted that he owes part of the sum, the worker takes an oath and is paid the whole sum.
2. How does this halakha apply to one who was robbed? The case is where witnesses testified about the defendant that he entered the claimant’s house to seize collateral from him without the authority to do so. The claimant said: You took items that belong to me. And the defendant said: I did not take them. The claimant takes an oath and receives payment of his claim. Rabbi Yehuda says: This oath cannot be administered unless there is partial admission on the part of the defendant. How so? The case is where the claimant said to him: You took two items. And he says: I took only one. Since the defendant admits that he took one item from the house, the claimant takes an oath and receives payment of his whole claim.
3. How does this halakha apply to one who was injured? The case is where witnesses testified about the injured person that he entered into the domain of the defendant whole but left injured, and the claimant said to the defendant: You injured me. And the defendant says: I did not injure you. The injured party takes an oath and receives compensation. Rabbi Yehuda says: This oath cannot be administered unless there is partial admission. How so? The case is where the claimant said to the defendant: You injured me twice. And the other says: I injured you only once. In such a case, the injured party takes an oath that he was injured twice and receives compensation for both injuries.
4. How does this halakha apply to one whose opposing litigant is suspect with regard to the taking of an oath and therefore is not permitted to take the oath? One is considered suspect with regard to oaths if he has been found to have taken a false oath, whether it was an oath of testimony, or whether it was an oath on a deposit, or even an oath taken in vain, which is a less severe prohibition. There are also categories of people who by rabbinic decree are considered suspect with regard to oaths: If one of the litigants was a dice player, or one who lends with interest, or among those who fly pigeons, or among the vendors of produce of the Sabbatical Year, then the litigant opposing him takes an oath and receives payment of his claim. If both litigants were suspect, the oath returned to its place. This is the statement of Rabbi Yosei, and will be explained in the Gemara. Rabbi Meir says: Since neither can take an oath, they divide the disputed amount.
5. And how does this halakha apply to the storekeeper relying on his ledger? This ruling is not referring to the case where a storekeeper says to a customer: It is written in my ledger that you owe me two hundred dinars. Rather, it is referring to a case where a customer says to a storekeeper: Give my son two se’a of wheat, or: Give my laborers a sela in small coins. And later the storekeeper says: I gave it to them; but they say: We did not receive it. In such a case, where the father or employer admits that he gave those instructions and it is also recorded in the storekeeper’s ledger, the storekeeper takes an oath that he gave the son the wheat or paid the laborers, and he receives compensation from the father or employer; and the laborers take an oath that they were not paid and receive their wages from the employer. Ben Nannas said: How is it that both these and those come to take an oath in vain? One of them is certainly lying. Rather, the storekeeper receives his compensation without taking an oath, and the laborers receive their wages without taking an oath.
6. If one said to a storekeeper: Give me produce valued at a dinar, and he gave him the produce. And later the storekeeper said to him: Give me that dinar you owe me, and the customer said to him: I gave it to you, and you put it in your wallet [be’unpali], the customer shall take an oath that he gave him the dinar. If, after he gave the storekeeper the money, the customer said to him: Give me the produce, and the storekeeper said to him: I gave it to you and you transported it to your house, the storekeeper shall take an oath that he has already filled the order, and he is exempt from supplying the produce. Rabbi Yehuda says: Whoever has the produce in his possession has the advantage, and his claim is accepted without his taking an oath. Similarly, if one said to a money changer: Give me small coins valued at a dinar, and he gave him the coins, and subsequently the money changer said to him: Give me the dinar, and the customer said to him: I gave it to you, and you put it in your wallet; the customer shall take an oath that he paid. If the customer gave the money changer the dinar, and then said to him: Give me the coins, and the money changer said to him: I gave them to you and you cast them into your purse, the money changer shall take an oath. Rabbi Yehuda says: It is not a money changer’s way to give even an issar until he receives a dinar. Therefore, the fact that the customer received the coins indicates that the money changer already received his payment.
7. These cases of taking an oath are just like other cases where the Sages said that one takes an oath and receives payment. The mishna (see Ketubot 87a) teaches: A woman who vitiates her marriage contract by acknowledging receipt of partial payment may collect the remainder only by taking an oath; or if one witness testifies that her marriage contract has been paid, she may collect it only by taking an oath. She may collect it from liened property that has been sold to a third party, or from the property of orphans, only by taking an oath, and a woman who collects it from her husband’s property when not in his presence may collect it only by taking an oath. And likewise, orphans may collect a loan with a promissory note inherited from their father only by taking an oath. Orphans who wish to collect payment of money owed to their father must take the following oath: On our oath our father did not direct us on his deathbed not to collect with this promissory note, and our father did not say to us that this note was paid, and we did not find among our father’s documents a record showing that this promissory note was paid. After taking that oath, they may collect the money. Rabbi Yoḥanan ben Beroka says: Even if the son was born after the father’s death, he needs to take an oath in order to receive the money owed to his father. Rabban Shimon ben Gamliel said: If there are witnesses that the father said at the time of his death: This promissory note has not been paid, the son collects the debt without having to take an oath.
8. And these people are sometimes required to take an oath that they do not owe anything even when there is no explicit claim against them: Partners, sharecroppers, stewards [apotropin], a woman who does business from home, where she manages the property of orphans, and the member of the household appointed to manage the household’s affairs. For example, in a case where one of these people said to one of the people whose property he or she manages: What is your claim against me? If the other replied: It is simply my wish that you take an oath to me that you have not taken anything of mine, the former is liable to take that oath. Once the partners or the sharecroppers have divided the common property, each taking his share, then one side may not require an oath of the other absent a definite claim. But if an oath was imposed upon him due to some other situation, that oath can be extended to impose upon him any other oath, i.e., it can be extended to apply to any other of their disputes. The mishna adds: And the Sabbatical Year abrogates the obligation to take an oath about a debt, just like it abrogates a debt.
גמרא
כָּל הַנִּשְׁבָּעִין שֶׁבַּתּוֹרָה נִשְׁבָּעִין וְלֹא מְשַׁלְּמִין מְנָא לָן דְּאָמַר קְרָא (שמות כ) וְלָקַח בְּעָלָיו וְלֹא יְשַׁלֵּם מִי שֶׁעָלָיו לְשַׁלֵּם לוֹ שְׁבוּעָה. וְאֵלּוּ נִשְׁבָּעִין וְנוֹטְלִין וְכוּלִי מַאי שְׁנָא שָׂכִיר דְּתַקִּינוּ לֵהּ רַבָּנָן דְּמִשְׁתַּבַּע וְשָׁקִיל. אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכוֹת גְּדוֹלוֹת שָׁנוּ כָּאן הֲלָכוֹת הָנֵי הִלְכְתָא נִינְהוּ אֶלָּא אֵימָא תַּקָּנוֹת גְּדוֹלוֹת שָׁנוּ כָּאן גְּדוֹלוֹת מִכְּלָל דְּאִיכָּא קְטַנּוֹת אֶלָּא אָמַר רַב נַחְמָן, אָמַר שְׁמוּאֵל: תַּקָּנוֹת קְבוּעוֹת שָׁנוּ כָּאן עַקְרוּהָ רַבָּנָן לִשְׁבוּעָה מִבַּעַל הַבַּיִת וְשַׁדְיוּהָ אֲשָׂכִיר מִשּׁוּם כְּדֵי חַיָּיו. וּמִשּׁוּם כְּדֵי חַיָּיו דְּשָׂכִיר קַנְסִינָן לֵהּ לְבַעַל הַבַּיִת בַּעַל הַבַּיִת גּוּפֵהּ נִיחָא לֵהּ דְלִשְׁתַּבַּע שָׂכִיר וְשָׁקִיל כִּי הֵיכִי דְּאִיתְגְּרוּן לֵהּ פּוֹעֲלִין, אַדְּרַבָּא שָׂכִיר נִיחָא לֵהּ דְּלִישְׁתַּבַּע בַּעַל הַבַּיִת וְנִפְטַר כִּי הֵיכִי דְּלִיגְרֵיהּ בַּעַל הַבַּיִת. בַּעַל הַבַּיִת עַל כָּרְחֵהּ אֲגַר. שָׂכִיר נָמֵי עַל כָּרְחֵהּ מִיתְגַר. אֶלָּא בַּעַל הַבַּיִת טָרוּד בְּפוֹעֲלָיו הוּא וְלִיתִיב לֵהּ בְּלֹא שְׁבוּעָה כְּדֵי לְהָפִיס דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת. וְלִיתִיב לֵהּ בְּעֵדִים טְרִיחָא לֵהּ מִלְּתָא. וְלִיתִיב לֵהּ מֵעִקָּרָא שְׁנֵיהֶן רוֹצִין בַּהֲקָפָה. אִי הָכִי אֲפִלּוּ קָצַץ נָמֵי אֲלָמָה תַּנְיָא אוּמָן אוֹמֵר שְׁתַּיִם קָצַצְתָּ לִי וַהֲלָה אוֹמֵר לֹא קָצַצְתִּי לָךְ אֶלָּא אַחַת הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. קְצִיצָה וַדַּאי מִדְכַּר דָּכִיר לֵהּ אִי הָכִי אֲפִלּוּ עָבַר זְמַן נָמֵי אֲלָמָה תַּנְיָא עָבַר זְמַנּוֹ וְלֹא נָתַן לוֹ הֲרֵי זֶה אֵינוֹ נִשְׁבַּע וְנוֹטֵל. חֲזָקָה אֵין בַּעַל הַבַּיִת עוֹבֵר בְּבַל תָּלִין. וְהַאֲמַרְתָּ בַּעַל הַבַּיִת טְרִיד בְּפוֹעֲלָיו הוּא הָנֵי מִילֵי מִקָּמֵי דְלִמְטֵי זְמַן חִיוּבָא הוּא כִּי מָטֵי זְמַן חִיוּבָא רָמֵי אֲנַפְשֵׁהּ וּמִדְכַּר:
GEMARA: The mishna teaches: All those who take an oath that is legislated by the Torah take an oath and do not pay. The Gemara asks: From where do we derive that oaths mandated by Torah law serve only to exempt one from payment? We derive it from the fact that the verse states: “The oath of the Lord shall be between them both, to see whether he has not put his hand on his neighbor’s goods; and its owner shall accept it, and he shall not make restitution” (Exodus 22:10). According to the verse, with regard to he who would otherwise need to pay, it is on him that the obligation to take the oath is imposed.
§ The mishna teaches: And these litigants take an oath and receive possession of the disputed funds or property, and it lists a hired worker in that category. The Gemara asks: What is different about a hired worker that the Sages instituted for him that he take an oath and receive his wages? Rav Yehuda said that Shmuel said: Great halakhot were taught here. The Gemara asks: Halakhot? Are these oaths actually halakhot transmitted to Moses from Sinai, as is usually indicated by the use of the term halakhot? They are instituted by rabbinic law. Rather, say: Great ordinances were taught here.
The Gemara asks: Since these ordinances are called great, can one conclude by inference that there are also minor ordinances? Are there rabbinic ordinances that are less important?
Rather, Rav Naḥman says that Shmuel says: Permanent ordinances were taught here; the Sages uprooted the oath from the employer and imposed it upon the hired worker due to the fact that his wages are his livelihood. The Gemara asks: Due to the need to protect the hired worker’s livelihood, do we penalize the employer by leaving him vulnerable to a dishonest worker? The Gemara answers: The employer himself is amenable to the hired worker taking an oath and collecting his wages, so that laborers will accept employment from him. If the workers are not protected in this manner, they will be wary of accepting work.
The Gemara asks: On the contrary, isn’t it preferable for the hired worker that in the case of a dispute between them the employer takes the oath and is released from payment? He would agree to this arrangement in order to create conditions in which the employer will readily hire him. If employers are exposed to the risk of being cheated by dishonest workers, they will be wary of hiring. The Gemara answers: The employer perforce hires workers, since he needs the work done. The Gemara asks: Doesn’t the hired worker also perforce accept employment, since he needs it for his livelihood? Rather, the reason the worker takes the oath is that the employer is distracted with managing his laborers, so it is reasonable to assume that he forgot to pay.
The Gemara raises a difficulty: But if it is presumed that the employer forgot to pay, let him give the wages to the worker without the worker taking an oath.
The Gemara explains: The oath was instituted to alleviate the concerns of the employer, to ensure him that he is not being cheated. And why did the Sages not institute that the employer should give the worker his wages in the presence of witnesses so that it could readily be established whether he was paid? The Gemara answers: Finding witnesses whenever he pays wages would be a burdensome matter for him. And why did the Sages not institute that the employer should give him his wages at the outset, when he hires him, so there would be no need for an oath? The Gemara answers: They both want the work to be done on credit, i.e., before the wages are paid, as sometimes the employer has no money ready when he hires a worker, and the worker also prefers receiving his money at the end of the day.
If so, then even with regard to the amount fixed as payment, the employer is apt to be forgetful. Why, then, is it taught in a baraita: If the craftsman says: You fixed two coins as my payment and the other, the employer, says: I fixed only one coin as your payment, the halakha is that the burden of proof rests upon the claimant? The craftsman must bring witnesses to collect the additional sum; an oath is not sufficient. Why is it not assumed that the employer is distracted, and the craftsman would be allowed to take an oath and collect the amount he claims? The Gemara answers: With regard to the fixing of wages, he certainly remembers.
The Gemara asks: If so, then even if the time the wages were due had passed, the worker should be able to prove that he has not been paid by taking an oath. Why, then, is it taught in a baraita that if the established time for paying wages had passed, i.e., the night after the work was performed, and the employer had not given the worker his wages, he no longer can take an oath and receive his wages, but rather must bring witnesses to prove that he was not yet paid.
The Gemara answers: There is a presumption that the employer will not violate the prohibition against delaying payment of wages (see Leviticus 19:13) and will have paid the worker by the deadline. The Gemara asks: But didn’t you say that the employer is distracted with his laborers and is apt to forget to pay? The Gemara responds: This statement, that he is presumed to be distracted, applies only before the time arrives that he incurs liability for delaying payment of wages. When the time that he incurs liability arrives, he takes it upon himself to remember to pay.
זוהר
רַבִּי אַבָּא הֲוָה יָתִיב קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן. אָמַר לֵיהּ הָא זִמְנִין סַגִּיאִין שָׁאִילְנָא עַל הַאי שׁוֹפָר מַאי קָא מַיְרִי וְעַד כָּאן לָא אִתְיַשַּׁבְנָא בֵּיהּ. אָמַר לֵיהּ הַאי הוּא וַדַּאי בְּרִירָא דְּמִלָּה דְּיִשְׂרָאֵל בַּעְיָן בְּיוֹמָא דְּדִינָא (נ''א דָּא) שׁוֹפָר וְלָא קֶרֶן בְּגִין דְּקֶרֶן הָא אִתְיַדַּע בְּאָן אֲתַר אִיהוּ וּלְאִתְדַבָּקָא דִּינָא לָא בָּעֵינָן אֲבָל הָא תָּנֵינָן בְּמִלִּין וּבְעוֹבָדָא בָּעֵינָן לְאַחֲזָאָה וּלְאַתְעָרָא מִלִּין סְתִימִין. תָּא חֲזֵי כַּד הַהוּא שׁוֹפָר עִלָּאָה דִּנְהִירוּ דְּכֹלָּא בֵּיהּ אִסְתַּלַּק וְלָא נָהִיר לִבְנִין כְּדֵין דִּינָא אִתְעָר וְכָרְסְוָן אִתְתַּקָּנוּ לְבֵי דִּינָא וְדָא שׁוֹפָר אֵילוֹ דְּיִצְחָק אִקְּרֵי תֻּקְפֵּיהּ דְּיִצְחָק תֻּשְׁבַּחְתֵּיהּ דַּאֲבָהָן כַּד אִסְתַּלַּק הַהוּא שׁוֹפָר גָּדוֹל דְּלָא יַנְקָן לִבְנִין כְּדֵין יִצְחָק אִתְתַּקַּף וְאִתְתַּקַּן לְדִינָא בְּעָלְמָא. וְכַד אִתְעָר הַאי שׁוֹפָר וְכַד בְּנֵי נְשָׁא תַּיְּבִין מֵחַטָּאֵיהוֹן בָּעְיָן לְנַגְדָּא קוֹל שׁוֹפָר מִתַּתָּא וְהַהוּא קָלָא סָלִיק לְעֵילָא כְּדֵין אִתְעָר שׁוֹפָרָא אָחֳרָא עִלָּאָה וְאִתְעָר רַחֲמֵי וְאִסְתַּלַּק דִּינָא וּבָעֵינָן לְאַחֲזָאָה עוֹבָדָא. בַּשּׁוֹפָר לְאַתְעָרָא שׁוֹפָרָא אָחֳרָא וּלְאַפָּקָא בְּהַאי שׁוֹפָר לְתַתָּא אִנּוּן קָלֵי לְאַחֲזָאָה דְּכָל אִנּוּן קָלִין דִּלְעֵילָא דְּכַלִּילָן כֻּלְּהוּ בְּהַאי שׁוֹפָר עִלָּאָה יִתְעֲרוּן לְנַפְקָא וּבְהַנֵּי קָלִין דִּלְתַתָּא יָהֲבִין יִשְׂרָאֵל חֵילָא (לְרַחֲמֵי מִתַּתָּא וְאִתְעָר שׁוֹפָר גָּדוֹל) לְעֵילָא וְעַל דָּא בָּעֵינָן לְזַמְּנָא שׁוֹפָר בְּיוֹמָא דָּא וּלְסַדְּרָא קָלִין לְכַוְּנָא בֵּיהּ בְּגִין לַאֲתְעָרָא שׁוֹפָר אָחֳרָא דְּבֵיהּ כַּלִּילָן קָלֵי לְעֵילָא (וּלְסַדְּרָא קָלִין כְּשׁוֹפָר) סִדְרָא קַדְּמָאָה קָלָא נָפִיק וּמִתְעַטַּר לְעֵילָא סָלִיק רְקִיעִין וְאִתְבַּקַּע בֵּין טוּרֵי רָמָאֵי וּמָטֵי לְגַבֵּי דְּאַבְרָהָם וְשַׁרְיָא בְּרֵישֵׁיהּ וְאִתְעַטַּר וְאִתְעָר הוּא וְאַתְקַּן לְכֻרְסַיָּא. וּבְסִפְרָא דְּאַגְּדְתָּא תָּנֵינָן בְּשַׁעְתָּא דְּהַהוּא קָלָא קַדְּמָאָה אִתְעָר וְאִתְעַטַּר אַבְרָהָם וְאַתְקַּן לְכֻרְסַיָּא פָּקְדִין עֲלֵיהּ אַבָּא וְאִימָא אַדְהָכִי סָלְקָא תִּנְיָנָא תַּקִּיפָא לְתַבְרָא תֻּקְפֵּי רְגִיזִין וְדָא סִדְרָא תִּנְיָנָא הַהוּא קָלָא תְּבִירָא בְּתוּקְפּוֹי וּכְדֵין סַלְּקָא וְכָל דִּינִין דְּיִתְעֲרוּן (ס''א דְּאִתְעֲרָעָן) קַמֵּיהּ אִתָּבְרוּ עַד דְּסָלִיק לְאַתְרֵיהּ דְּיִצְחָק. כֵּיוָן דְּיִצְחָק אִתְעָר וְחָמֵי לְאַבְרָהָם מְתַקַּן לְכֻרְסַיָּא לְקַיָּמָא קַמֵּיהּ כְּדֵין אִתְכַּפְיָא וְתָבַר תֻּקְפָּא קַשְׁיָא וּבְהַאי בָּעֵי מַאן דְּתָקַע לְכַוְּנָא לִבָּא וּרְעוּתָא בְּגִין לְתַבְרָא חֵילָא וְתוּקְפָּא דְּדִינָא קַשְׁיָא הֲדָא הוּא דִּכְתִיב (תהלים פ''ט) אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה יוֹדְעֵי תְּרוּעָה וַדַּאי:
רַבִּי אַבָּא הָיָה יוֹשֵׁב לִפְנֵי רַבִּי שִׁמְעוֹן, אָמַר לוֹ, הֲרֵי הַרְבֵּה פְּעָמִים שָׁאַלְתִּי עַל שׁוֹפָר הַזֶּה, מַה הוּא עִנְיָנוֹ. וְעַד עַתָּה עוֹד לֹא נִתְיַשַּׁבְתִּי בּוֹ. אָמַר לוֹ וַדַּאי זֶה הוּא בֵּרוּרוֹ שֶׁל הַדָּבָר, כִּי יִשְׂרָאֵל צְרִיכִים בְּיוֹם הַדִּין, שׁוֹפָר וְלֹא קֶרֶן, כִּי קֶרֶן, הֲרֵי נוֹדָע בְּאֵיזֶה מָקוֹם הוּא, וְאֵין אָנוּ צְרִיכִים לְעוֹרֵר דִּין, אָמְנָם לָמַדְנוּ, אֲשֶׁר בְּדִבּוּר וּבְמַעֲשֵׂה צְרִיכִים לְהַרְאוֹת וּלְעוֹרֵר דְּבָרִים סְתוּמִים. דְּהַיְנוּ בִּתְקִיעַת שׁוֹפָר, וּבְבִרְכָּתָהּ. בֹּא וּרְאֵה, כְּשֶׁשּׁוֹפָר הַהוּא הָעֶלְיוֹן, שֶׁבּוֹ אוֹרוֹתֵיהֶם שֶׁל הַכֹּל, אִם הוּא מִסְתַּלֵּק וְאֵינוֹ מֵאִיר לַבָּנִים, אָז מִתְעוֹרֵר הַדִּין, וְהַכִּסָּאוֹת מִתְתַּקְּנִים לְבֵית הַדִּין. וְשׁוֹפָר זֶה, נִקְרָא אֵילוֹ שֶׁל יִצְחָק, תָּקְפּוֹ שֶׁל יִצְחָק, וְהוּא שִׁבְחָם שֶׁל הָאָבוֹת, וּכְשֶׁנִּסְתַּלֵּק שׁוֹפָר גָּדוֹל הַזֶּה וְאֵינוֹ מֵאִיר לַבָּנִים, וְאָז מִתְחַזֵּק יִצְחָק, דְּבִינָה, וּמִתְתַּקֵּן לַדִּין בָּעוֹלָם. וּכְשֶׁנִּתְעוֹרֵר שׁוֹפָר הַזֶּה, וּכְשֶׁבְּנֵי אָדָם שָׁבִים מֵעֲוֹנוֹתֵיהֶם, צְרִיכִים לִמְשֹׁךְ בְּקוֹל שׁוֹפָר מִלְּמַטָּה, וְקוֹל הַהוּא עוֹלֶה לְמַעְלָה, אָז מִתְעוֹרֵר שׁוֹפָר אַחֵר עֶלְיוֹן וּמִתְעוֹרְרִים הָרַחֲמִים, וְהַדִּין מִסְתַּלֵּק. וּצְרִיכִים לְהַרְאוֹת מַעֲשֵׂה עַל יְדֵי תְּקִיעַת שׁוֹפָר, כְּדֵי לְעוֹרֵר שׁוֹפָר אַחֵר, וּלְהוֹצִיא בַּשּׁוֹפָר הַזֶּה שֶׁלְּמַטָּה אֵלּוּ הַקּוֹלוֹת, תשׁר''ת וְכוּ', לְהַרְאוֹת שֶׁכָּל אֵלּוּ הַקּוֹלוֹת שֶׁלְּמַעְלָה הַכְּלוּלִים כֻּלָּם בַּשּׁוֹפָר הָעֶלְיוֹן, יִתְעוֹרְרוּ לָצֵאת. וּבְאֵלּוּ הַקּוֹלוֹת שֶׁלְּמַטָּה נוֹתְנִים יִשְׂרָאֵל כֹּחַ לְמַעְלָה. וְעַל כֵּן צְרִיכִים לְזַמֵּן שׁוֹפָר בַּיּוֹם הַזֶּה, וּלְסַדֵּר קוֹלוֹת, דְּהַיְנוּ סִדְרֵי תשׁר''ת וְכוּ', לְכַוֵּן בּוֹ כְּדֵי לְעוֹרֵר שׁוֹפָר אַחֵר, שֶׁבּוֹ כְּלוּלִים הַקּוֹלוֹת שֶׁלְּמַעְלָה. סֵדֶר הָא', שֶׁבְּג' סְדָרִים שֶׁבתשר''ת. קוֹל יוֹצֵא, וּמִתְעַטֵּר, לְמַעְלָה, עוֹלֶה רְקִיעִים וְנִבְקָע בֵּין הָרִים הָרָמִים, מַגִּיעַ לְאַבְרָהָם, וְשׁוֹרֶה בְּרֹאשׁוֹ, וּמִתְעַטֵּר, וְהוּא מִתְעוֹרֵר, וּמְתַקֵּן אֶת הַכִּסֵּא שֶׁתִּהְיֶה כִּסֵּא שֶׁל רַחֲמִים. וּבְסֵפֶר אַגָּדָה לָמַדְנוּ, שֶׁבְּשָׁעָה שֶׁקּוֹל רִאשׁוֹן עוֹלֶה, מִתְעוֹרֵר וּמִתְעַטֵּר אַבְרָהָם וּמְתַקֵּן אֶת הַכִּסֵּא, וּפוֹקְדִים עָלָיו אַבָּא וְאִמָא. בְּתוֹךְ כָּךְ עוֹלֶה קוֹל הַשֵּׁנִי דְּהַיְנוּ תְּקִיעָה רִאשׁוֹנָה דְּסֵדֶר ב' דְּיָמִין, הַתַּקִּיף לִשְׁבֹּר דִּינִים קָשִׁים, וְזֶהוּ סֵדֶר הַשֵּׁנִי. דְּהַיְנוּ סֵדֶר ב' שֶׁל תשר''ת, הַהוּא קָלָא, דְּהַיְנוּ שְׁבָרִים, בְּתוֹקְפּוֹי, דְּהַיְנוּ תְּרוּעָה. וְאָז עוֹלֶה וְכָל הַדִּינִים הַנִּפְגָשִׁים שָׁמָּה לְפָנָיו נִשְׁבָּרִים, עַד שֶׁעוֹלִים לַמָּקוֹם שֶׁל יִצְחָק, כֵּיוָן שֶׁיִּצְחָק נִתְעוֹרֵר עַל יְדֵי תְּקִיעָה הַשְּׁנִיָּה דְּסֵדֶר זֶה וְרוֹאֶה אֶת אַבְרָהָם, מְתַקֵּן אֶת הַכִּסֵּא שֶׁל רַחֲמִים לַעֲמֹד לְפָנָיו, אָז נִכְנָע וּמְשַׁבֵּר דִּין הַקָּשֶׁה, וּבָזֶה, צָרִיךְ מִי שֶׁתּוֹקֵעַ, לְכַוֵּן לִבּוֹ וּרְצוֹנוֹ, כְּדֵי לִשְׁבֹּר הַכֹּחַ, וְתֹקֶף דִּין הַקָּשֶׁה, זֶה שֶׁאָמַר אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה. יוֹדְעֵי תְּרוּעָה וַדַּאי.
הלכה פסוקה
א. שְׁנָיִם שֶׁאָכְלוּ כְּאֶחָד כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. וְאִם הָיָה אֶחָד מֵהֶן יוֹדֵעַ וְאֶחָד אֵינוֹ יוֹדֵעַ זֶה שֶׁיּוֹדֵעַ מְבָרֵךְ בְּקוֹל רָם וְהַשֵּׁנִי עוֹנֶה אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה וְיוֹצֵא יְדֵי חוֹבָתוֹ. וּבֵן מְבָרֵךְ לְאָבִיו וְעֶבֶד מְבָרֵךְ לְרַבּוֹ וְאִשָּׁה מְבָרֶכֶת לְבַעְלָהּ וְיוֹצְאִין יְדֵי חוֹבָתָן אֲבָל אָמְרוּ חֲכָמִים תָּבֹא מְאֵרָה לְמִי שֶׁאִשְׁתּוֹ וּבָנַיו מְבָרְכִין לוֹ:
ב. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁיָּצְאוּ יְדֵי חוֹבָתָם בִּזְמַן שֶׁאָכְלוּ וְלֹא שָׂבְעוּ שֶׁהֵן חַיָּבִים לְבָרֵךְ מִדִּבְרֵי סוֹפְרִים וּלְפִיכָךְ מוֹצִיאִין אוֹתָן קָטָן אוֹ עֶבֶד אוֹ אִשָּׁה מִידֵי חוֹבָתָן. אֲבָל אִם אָכַל וְשָׂבַע שֶׁהוּא חַיָּב בְּבִרְכַּת הַמָּזוֹן מִן הַתּוֹרָה בֵּין אִשָּׁה בֵּין קָטָן אוֹ עֶבֶד אֵין מוֹצִיאִין אוֹתָן שֶׁכָּל הַחַיָּב בְּדָבָר מִן הַתּוֹרָה אֵין מוֹצִיאִין אוֹתָן מִידֵי חוֹבָתָן אֶלָּא הַחַיָּב בְּאוֹתוֹ דָּבָר מִן הַתּוֹרָה כְּמוֹתוֹ:
ג. הַנִּכְנָס אֵצֶל אֲחֵרִים וּמְצָאָן מְבָרְכִין בְּבִרְכַּת הַזִּמּוּן אִם מָצָא הַמְבָרֵךְ אוֹמֵר נְבָרֵךְ הוּא עוֹנֶה בָּרוּךְ הוּא וּמְבֹרָךְ וְאִם מָצָא הָאוֹכְלִין עוֹנִין בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ הוּא עוֹנֶה אַחֲרֵיהֶן אָמֵן:
If two persons had their meals together, each of them says Grace for himself. If one knew the Grace while the other did not know it, the former recites it aloud and the latter responds "Amen" after each blessing and thus fulfills his duty. A son may in this way recite Grace on his father's behalf; a slave for his master; a wife for her husband. But the sages say "A curse will befall one whose wife or child recites the Grace for him."
It is however to be noted that these persons are only discharged of their obligation if they partook of a meal and their hunger is not satisfied. In this case the obligation to say Grace is one imposed by the dicta of the Scribes, and can therefore be fulfilled on their behalf by a minor, slave or woman. But if one has eaten and is satisfied, the duty to say Grace is Scriptural and cannot be discharged on his behalf by a woman, minor or slave, on the principle that anyone who is under an obligation imposed by the Torah can only be discharged of it by one upon whom the Torah imposes the same obligation.
When a person joins a company at the time when they are beginning the Introductory formula to the Grace, the rule is as follows: If he enters at the moment when the leader who says Grace utters the sentence "Let us bless etc.", he responds "Blessed be He and blessed be His name for ever and ever." Should he enter when the company is responding "Blessed be He of Whose bounty we have partaken," he responds "Amen".
מוסר
הַמְשַׁקֵּר וְאֵין בְּעֶצֶם הַשֶּׁקֶר נֶזֶק וְהֶפְסֵד לַחֲבֵרוֹ, אַךְ יִתָּכֵן בּוֹ לַעֲשׂוֹתוֹ סִבָּה אֶל הַנֶּזֶק וְאֶל הָרָע כְּמוֹ הַמַּתְעֶה אֶת חֲבֵרוֹ שֶׁיַּאֲמִין בּוֹ כִּי הוּא אוֹהֵב וְרֵעַ נֶאֱמָן עִמּוֹ וּמִתְכַּוֵּן בָּזֶה כְּדֵי שֶׁיִּבְטַח בּוֹ וְלֹא יִשָּׁמֵר מִמֶּנוּ וְיוּכַל לְהַדִּיחַ עָלָיו רָעָה כְּעִנְיָן שֶׁנֶּאֱמַר (ירמיה ט) בְּפִיו שָׁלוֹם אֶת רֵעֵהוּ יְדַבֵּר וּבְקִרְבּוֹ יָשִׂים אָרְבּוֹ. וְנֶאֱמַר אַחֲרָיו: הַעַל אֵלֶּה אֶתְאַפַּק נְאֻם ה' אִם בְּגוֹי אֲשֶׁר כָּזֶה לֹא תִתְנַקֵּם נַפְשִׁי. וְאֵלֶּה שְׁנֵי הַחֲלָקִים עָנְשָׁם עַל שְׁנֵי דְּבָרִים עַל הַשֶּׁקֶר וְעַל הַנֶּזֶק הַצָרוּר בִּכְנָפָיו כִּי הַשֶּׁקֶר מִלְּבַד צַד הַנֶּזֶק הוּא תּוֹעֲבַת ה', שֶׁנֶּאֱמַר (משלי ו) שֵׁשׁ הֵנָּה שָׂנֵא ה' לֵב חוֹרֵשׁ מַחֲשָׁבוֹת אָוֶן. עֵינַיִם רָמוֹת לְשׁוֹן שֶׁקֶר. וְנֶאֱמַר (שׁם ד) וּפִי תַּהֲפוּכוֹת שָׂנֵאתִי. וְנֶאֱמַר (איוב טו) אַף כִּי נִתְעָב וְנֶאֱלָח אִישׁ שׁוֹתֶה כַּמַּיִם עַוְלָה וְאַף בָּשָׂר וָדָם נִתְעָב הַשֶּׁקֶר לָהֶם, שֶׁנֶּאֱמַר (משלי יב) תּוֹעֲבַת ה' שִׂפְתֵי שֶׁקֶר:
The second section: One who lies, but there is no damage or loss to his fellow from the actual lie; however he plans it in order to do the damage or the evil - like one who deceives his fellow to believe that he is his friend and trusted companion; and he plans that [the other] will trust him through this and not be on guard against him, so that he will be able to lead him to evil; like the matter that is stated (Jeremiah 9:7), “One speaks peace to his fellow, but lays an ambush for him in his heart.” And it is stated after it (Jeremiah 9:8), “‘Shall I not punish them for such deeds,’ says the Lord; ‘shall I not bring retribution on such a nation as this?’” And the punishment of these two sections is for two things: For the lie and for the damage that [comes with it]. For falsehood [even] without the angle of damage is an abomination to God, as it is stated (Proverbs 6:16-18), “Six things the Lord hates, etc: A haughty bearing; a lying tongue; etc. A mind that hatches plots of iniquity.” [And it is stated] (Proverbs 8:13), “I have hated duplicity in speech.” And it is stated (Job 15:16), “What then of one loathsome and foul, man, who drinks wrongdoing like water!” And to flesh and blood also is falsehood loathsome, as it is stated (Proverbs 12:22), “Lying lips are an abomination to the Lord.” (It appears to me that there is a printing error here, and it is supposed to say: And it is stated [Proverbs 8:13], “I have hated duplicity in speech”; and it is stated [Proverbs 12:22], “Lying lips are an abomination to the Lord.” And to flesh and blood also is falsehood loathsome, as it is stated [Job 15:16], “What then of one loathsome and foul, etc.” And it means to say that the understanding of the language of the verse is that a man who drinks wrongdoing like water, is essentially loathsome and foul - for he is even loathsome and foul to flesh and blood.)