תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
כט (יט) לֹא־יֹאבֶ֣ה יְהֹוָה֮ סְלֹ֣חַֽ לוֹ֒ כִּ֣י אָ֠ז יֶעְשַׁ֨ן אַף־יְהֹוָ֤ה וְקִנְאָתוֹ֙ בָּאִ֣ישׁ הַה֔וּא וְרָ֤בְצָה בּוֹ֙ כׇּל־הָ֣אָלָ֔ה הַכְּתוּבָ֖ה בַּסֵּ֣פֶר הַזֶּ֑ה וּמָחָ֤ה יְהֹוָה֙ אֶת־שְׁמ֔וֹ מִתַּ֖חַת הַשָּׁמָֽיִם׃
לָא יֵיבֵי יְיָ לְמִשְׁבַּק לֵיהּ אֲרֵי בְּכֵן יִתְקֵף רָגְזָא דַיְיָ וְחֶמְתֵיהּ בְּגַבְרָא הַהוּא וְיִדְבְּקוּן בֵּיהּ כָּל לְוָטַיָּא דִּכְתִיבִין בְּסִפְרָא הָדֵין וְיִמְחֵי יְיָ יָת שְׁמֵיהּ מִתְּחוֹת שְׁמַיָּא:
(כ) וְהִבְדִּיל֤וֹ יְהֹוָה֙ לְרָעָ֔ה מִכֹּ֖ל שִׁבְטֵ֣י יִשְׂרָאֵ֑ל כְּכֹל֙ אָל֣וֹת הַבְּרִ֔ית הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּֽה׃
וְיַפְרְשִׁנֵּיהּ יְיָ לְבִישָׁא מִכֹּל שִׁבְטַיָּא דְיִשְׂרָאֵל כְּכֹל לְוָטֵי קְיָמָא דִּכְתִיבִין בְּסִפְרָא דְאוֹרַיְתָא הָדֵין:
(כא) וְאָמַ֞ר הַדּ֣וֹר הָאַחֲר֗וֹן בְּנֵיכֶם֙ אֲשֶׁ֤ר יָק֙וּמוּ֙ מֵאַ֣חֲרֵיכֶ֔ם וְהַ֨נׇּכְרִ֔י אֲשֶׁ֥ר יָבֹ֖א מֵאֶ֣רֶץ רְחוֹקָ֑ה וְ֠רָא֠וּ אֶת־מַכּ֞וֹת הָאָ֤רֶץ הַהִוא֙ וְאֶת־תַּ֣חֲלֻאֶ֔יהָ אֲשֶׁר־חִלָּ֥ה יְהֹוָ֖ה בָּֽהּ׃
וְיֵימַר דָּרָא בַתְרָאָה בְּנֵיכוֹן דִּי יְקוּמוּן מִבַּתְרֵיכוֹן וּבַר עַמְמִין דְּיֵיתֵי מֵאַרְעָא רְחִיקָא וְיֶחֱזוּן יָת מְחָתָא דְּאַרְעָא הַהִיא וְיָת מַרְעָהָא דִּי אַמְרַע יְיָ בַּהּ:
(כב) גׇּפְרִ֣ית וָמֶ֘לַח֮ שְׂרֵפָ֣ה כׇל־אַרְצָהּ֒ לֹ֤א תִזָּרַע֙ וְלֹ֣א תַצְמִ֔חַ וְלֹא־יַעֲלֶ֥ה בָ֖הּ כׇּל־עֵ֑שֶׂב כְּֽמַהְפֵּכַ֞ת סְדֹ֤ם וַעֲמֹרָה֙ אַדְמָ֣ה וּצְבֹיִ֔ים אֲשֶׁר֙ הָפַ֣ךְ יְהֹוָ֔ה בְּאַפּ֖וֹ וּבַחֲמָתֽוֹ׃
גָּפְרֵתָא וּמִלְחָא יְקִידַת כָּל אַרְעַהּ לָא תִזְרַע וְלָא תַצְמַח וְלָא יִסַּק בַּהּ כָּל עֶסְבָּא כְּמַהְפֶּכְתָּא דִּסְדֹם וַעֲמֹרָה אַדְמָה וּצְבוֹיִם דִּי הֲפַךְ יְיָ בְּרָגְזֵיהּ וּבְחֶמְתֵיהּ:
(כג) וְאָֽמְרוּ֙ כׇּל־הַגּוֹיִ֔ם עַל־מֶ֨ה עָשָׂ֧ה יְהֹוָ֛ה כָּ֖כָה לָאָ֣רֶץ הַזֹּ֑את מֶ֥ה חֳרִ֛י הָאַ֥ף הַגָּד֖וֹל הַזֶּֽה׃
וְיֵימְרוּן כָּל עַמְמַיָּא עַל מֶה עֲבַד יְיָ כְּדֵין לְאַרְעָא הָדָא מָא תְקוֹף רָגְזָא רַבָּא הָדֵין:
29 (19) the Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven.
(20) And the Lord shall mark him off for evil out of all the tribes of Yisra᾽el, according to all the curses of the covenant that are written in this book of the Tora:
(21) so that the generation to come of your children that shall rise up after you, and the alien that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the Lord has laid upon it;
(22) and that the whole land is brimstone, and salt, and burning, that it is not sown, nor bears, nor does any grass grow on it, like the overthrow of Sedom, and ῾Amora, Adma, and Żevoyim, which the Lord overthrew in his anger, and in his wrath:
(23) then all the nations shall say, Why has the Lord done thus to this land? what means the heat of this great anger?
נביאים
סב (ט) כִּ֤י מְאַסְפָיו֙ יֹאכְלֻ֔הוּ וְהִֽלְל֖וּ אֶת־יְהֹוָ֑ה וּמְקַבְּצָ֥יו יִשְׁתֻּ֖הוּ בְּחַצְר֥וֹת קׇדְשִֽׁי׃ {ס}
אֲרֵי דְכַנְשׁוֹהִי לְעִבּוּרָא יֵיכְלוּנֵהּ וִישַׁבְּחוּן קֳדָם יְיָ וּדְעַצְרוֹהִי לְחַמְרָא יִשְׂתּוּנֵהּ בְּדָרַת קוּדְשִׁי:
(י) עִבְר֤וּ עִבְרוּ֙ בַּשְּׁעָרִ֔ים פַּנּ֖וּ דֶּ֣רֶךְ הָעָ֑ם סֹ֣לּוּ סֹ֤לּוּ הַֽמְסִלָּה֙ סַקְּל֣וּ מֵאֶ֔בֶן הָרִ֥ימוּ נֵ֖ס עַל־הָֽעַמִּֽים׃
אֲמַר נְבִיָא עֲבָרוּ וְתוּבוּ בְּתַרְעַיָא אַפְנוֹ לֵב עַמָא לְאוֹרַח תַּקְנָא בַּסְרוּ בְּשׂוּרָן טָבָן וְנֶחָמָן לְצַדִיקַיָא דִסְלִיקוּ הִירְהוּר יִצְרָא דְהוּא כְּאֶבֶן תַּקְלָא אֲרִימוּ אָתָא עַל עַמְמַיָא:
(יא) הִנֵּ֣ה יְהֹוָ֗ה הִשְׁמִ֙יעַ֙ אֶל־קְצֵ֣ה הָאָ֔רֶץ אִמְרוּ֙ לְבַת־צִיּ֔וֹן הִנֵּ֥ה יִשְׁעֵ֖ךְ בָּ֑א הִנֵּ֤ה שְׂכָרוֹ֙ אִתּ֔וֹ וּפְעֻלָּת֖וֹ לְפָנָֽיו׃
הָא יְיָ אַשְׁמַע לִסְיָפֵי אַרְעָא אֱמָרוּ לִכְנִשְׁתָּא דְצִיוֹן דָא פָרְקִיךְ מִתְגְלֵי הָא אֲגַר עָבְדֵי מֵימְרֵהּ עִמֵהּ וְכָל עוֹבָדֵיהוֹן גְלַן קֳדָמוֹהִי:
(יב) וְקָרְא֥וּ לָהֶ֛ם עַם־הַקֹּ֖דֶשׁ גְּאוּלֵ֣י יְהֹוָ֑ה וְלָךְ֙ יִקָּרֵ֣א דְרוּשָׁ֔ה עִ֖יר לֹ֥א נֶעֱזָֽבָה׃ {ס}
וְיִקְרוֹן לְהוֹן עַמָא דְקוּדְשָׁא פְּרִיקַיָא דַייָ וְלִיךְ יִתְקְרֵי תְבִיעֲתָא קַרְתָּא דְלָא אִתְרְחָקַת:
סג (א) מִי־זֶ֣ה ׀ בָּ֣א מֵאֱד֗וֹם חֲמ֤וּץ בְּגָדִים֙ מִבׇּצְרָ֔ה זֶ֚ה הָד֣וּר בִּלְבוּשׁ֔וֹ צֹעֶ֖ה בְּרֹ֣ב כֹּח֑וֹ אֲנִ֛י מְדַבֵּ֥ר בִּצְדָקָ֖ה רַ֥ב לְהוֹשִֽׁיעַ׃
מַן אֲמַר אִלֵין עָתִיד לְאַיְתָאָה מָחָא עַל אֱדוֹם פּוּרְעָנָא תַקִיפָא עַל בָּצְרָה לְמֶעְבַּד פּוּרְעֲנוּת דִין עַמֵהּ כְּמָא דְקַיֵים לְהוֹן בְּמֵימְרֵהּ אֲמַר הָא אֲנָא מִתְגְלֵי כְּמָא דְמַלֵלִית בְּזָכוּ סַגְיָא קֳדָמַי חֵיל לְמִפְרַק:
62 (9) but they that have gathered it shall eat it, and praise the Lord; and they that have brought it together shall drink it in the courts of my sanctuary.
(10) Go through, go through the gates; prepare the way of the people; bank up, build up the highway; clear the stones; lift up a standard for the people.
(11) Behold, the Lord has proclaimed to the end of the world, Say to the daughter of Żiyyon, Behold, thy salvation comes; behold, his reward is with him, and his wages before him.
(12) And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Derusha (Sought out,) a city not forsaken.
63 (1) Who is this that comes from Edom, with crimsoned garments from Bożra? this one that is glorious in his apparel, striding in the greatness of his strength? I that speak in righteousness, mighty to save.
כתובים
עז (א) לַמְנַצֵּ֥חַ עַֽל־[יְדוּת֗וּן] (ידיתון) לְאָסָ֥ף מִזְמֽוֹר׃
לְשַׁבָּחָא עַל יַד יְדוּתוּן לְאָסָף תּוּשְׁבְּחָא:
(ב) קוֹלִ֣י אֶל־אֱלֹהִ֣ים וְאֶצְעָ֑קָה קוֹלִ֥י אֶל־אֱ֝לֹהִ֗ים וְהַאֲזִ֥ין אֵלָֽי׃
קָלִי קֳדָם יְיָ וְאֶקְבַּל קָלִי קֳדָם אֱלָהָא וְאַצֵית מֵימְרִי:
(ג) בְּי֥וֹם צָרָתִי֮ אֲדֹנָ֢י דָּ֫רָ֥שְׁתִּי יָדִ֤י ׀ לַ֣יְלָה נִ֭גְּרָה וְלֹ֣א תָפ֑וּג מֵאֲנָ֖ה הִנָּחֵ֣ם נַפְשִֽׁי׃
בְּיוֹם עָקְתִי אוּלְפָן מִן קֳדָם יְיָ תְּבַעֵית שְׁרַת עֲלַי נְבוּאָה בְּלֵילְיָא זִלְגַת עֵינִי דִמְעֲתָא וְלָא סְפוּג סְרִיבַת לְאִתְנְחָמָא נַפְשִׁי:
(ד) אֶזְכְּרָ֣ה אֱלֹהִ֣ים וְאֶהֱמָ֑יָה אָשִׂ֓יחָה ׀ וְתִתְעַטֵּ֖ף רוּחִ֣י סֶֽלָה׃
אֶדְכַּר אֱלָהָא וְאֶרְגוּשׁ קֳדָם יְיָ אֲמַלֵל וְתִשְׁתַּלְהֵי רוּחִי לְעַלְמִין:
(ה) אָ֭חַזְתָּ שְׁמֻר֣וֹת עֵינָ֑י נִ֝פְעַ֗מְתִּי וְלֹ֣א אֲדַבֵּֽר׃
אֲחַדְתָּא תִּימוֹרָתָא דְעַיְנָי אִטָרְפֵית וְלָא אֲמַלֵל:
77 (1) To the chief Musician, to Yedutun, A Psalm of Asaf.
(2) To God I will cry aloud: aloud to God. O, hear me!
(3) In the day of my trouble I sought the Lord: my hand is stretched out in the night, and rests not: my soul refuses to be comforted.
(4) I remember God, and moan: I meditate, and my spirit faints. (Sela.)
(5) Thou holdest fast my eyelids: I am so troubled that I cannot speak.
משנה
א. עֶגְלָה עֲרוּפָה, בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (דברים כא) כִּי יִמָּצֵא חָלָל בָּאֲדָמָה וְגוֹ' וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ, שְׁלשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹצְאִין. רַבִּי יְהוּדָה אוֹמֵר חֲמִשָּׁה, שֶׁנֶּאֱמַר זְקֵנֶיךָ, שְׁנַיִם, וְשֹׁפְטֶיךָ, שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד:
ב. נִמְצָא טָמוּן בְּגַל, אוֹ תָלוּי בְּאִילָן, אוֹ צָף עַל פְּנֵי הַמַּיִם, לֹא הָיוּ עוֹרְפִין, שֶׁנֶּאֱמַר (שם) בָּאֲדָמָה, וְלֹא טָמוּן בְּגַל. נֹפֵל, וְלֹא תָלוּי בְּאִילָן. בַּשָּׂדֶה, וְלֹא צָף עַל פְּנֵי הַמָּיִם. נִמְצָא סָמוּךְ לַסְּפָר, אוֹ לְעִיר שֶׁרֻבָּהּ נָכְרִים, אוֹ לְעִיר שֶׁאֵין בָּהּ בֵּית דִּין, לֹא הָיוּ עוֹרְפִין. אֵין מוֹדְדִין אֶלָּא מֵעִיר שֶׁיֵּשׁ בָּהּ בֵּית דִּין. נִמְצָא מְכֻוָּן בֵּין שְׁתֵּי עֲיָרוֹת, שְׁתֵּיהֶן מְבִיאוֹת שְׁתֵּי עֲגָלוֹת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וְאֵין יְרוּשָׁלַיִם מְבִיאָה עֶגְלָה עֲרוּפָה:
ג. נִמְצָא רֹאשׁוֹ בְּמָקוֹם אֶחָד וְגוּפוֹ בְּמָקוֹם אַחֵר, מוֹלִיכִין הָרֹאשׁ אֵצֶל הַגּוּף, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי עֲקִיבָא אוֹמֵר, הַגּוּף אֵצֶל הָרֹאשׁ:
ד. מֵאַיִן הָיוּ מוֹדְדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִטִּבּוּרוֹ. רַבִּי עֲקִיבָא אוֹמֵר, מֵחָטְמוֹ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מִמְּקוֹם שֶׁנַּעֲשֶׂה חָלָל, מִצַּוָּארוֹ:
ה. נִפְטְרוּ זִקְנֵי יְרוּשָׁלַיִם וְהָלְכוּ לָהֶן. זִקְנֵי אוֹתָהּ הָעִיר מְבִיאִין עֶגְלַת בָּקָר אֲשֶׁר לֹא עֻבַּד בָּהּ אֲשֶׁר לֹא מָשְׁכָה בְּעֹל (שם), וְאֵין הַמּוּם פּוֹסֵל בָּהּ, וּמוֹרִידִין אוֹתָהּ לְנַחַל אֵיתָן. וְאֵיתָן כְּמַשְׁמָעוֹ, קָשֶׁה. אַף עַל פִּי שֶׁאֵינוֹ אֵיתָן, כָּשֵׁר. וְעוֹרְפִין אוֹתָהּ בְּקוֹפִיץ מֵאֲחוֹרֶיהָ. וּמְקוֹמָהּ אָסוּר מִלִּזְרֹעַ וּמִלַּעֲבֹד, וּמֻתָּר לִסְרֹק שָׁם פִּשְׁתָּן וּלְנַקֵּר שָׁם אֲבָנִים:
ו. זִקְנֵי אוֹתָהּ הָעִיר רוֹחֲצִין אֶת יְדֵיהֶן בַּמַּיִם בִּמְקוֹם עֲרִיפָה שֶׁל עֶגְלָה, וְאוֹמְרִים, (שם) יָדֵינוּ לֹא שָׁפְכֻה אֶת הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ. וְכִי עַל דַּעְתֵּנוּ עָלְתָה, שֶׁזִּקְנֵי בֵית דִּין שׁוֹפְכֵי דָמִים הֵן, אֶלָּא שֶׁלֹּא בָא לְיָדֵינוּ וּפְטַרְנוּהוּ בְלֹא מָזוֹן, וְלֹא רְאִינוּהוּ וְהִנַּחְנוּהוּ בְלֹא לְוָיָה. וְהַכֹּהֲנִים אוֹמְרִים, (שם) כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר פָּדִיתָ ה' וְאַל תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל. לֹא הָיוּ צְרִיכִים לוֹמַר (שם) וְנִכַּפֵּר לָהֶם הַדָּם, אֶלָּא רוּחַ הַקֹּדֶשׁ מְבַשַּׂרְתָּן, אֵימָתַי שֶׁתַּעֲשׂוּ כָּכָה, הַדָּם מִתְכַּפֵּר לָהֶם:
ז. נִמְצָא הַהוֹרֵג עַד שֶׁלֹּא נֶעֶרְפָה הָעֶגְלָה, תֵּצֵא וְתִרְעֶה בָעֵדֶר. מִשֶּׁנֶּעֶרְפָה הָעֶגְלָה, תִּקָּבֵר בִּמְקוֹמָהּ, שֶׁעַל סָפֵק בָּאתָה מִתְּחִלָּתָהּ, כִּפְּרָה סְפֵקָהּ וְהָלְכָה לָהּ. נֶעֶרְפָה הָעֶגְלָה וְאַחַר כָּךְ נִמְצָא הַהוֹרֵג, הֲרֵי זֶה יֵהָרֵג:
ח. עֵד אֶחָד אוֹמֵר רָאִיתִי אֶת הַהוֹרֵג, וְעֵד אֶחָד אוֹמֵר לֹא רָאִיתָ, אִשָּׁה אוֹמֶרֶת רָאִיתִי וְאִשָּׁה אוֹמֶרֶת לֹא רָאִית, הָיוּ עוֹרְפִין. עֵד אֶחָד אוֹמֵר רָאִיתִי, וּשְׁנַיִם אוֹמְרִים לֹא רָאִיתָ, הָיוּ עוֹרְפִין. שְׁנַיִם אוֹמְרִים רָאִינוּ וְאֶחָד אוֹמֵר לָהֶן לֹא רְאִיתֶם, לֹא הָיוּ עוֹרְפִין:
ט. מִשֶּׁרַבּוּ הָרַצְחָנִים, בָּטְלָה עֶגְלָה עֲרוּפָה, מִשֶּׁבָּא אֶלִיעֶזֶר בֶּן דִּינַאי, וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא, חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. מִשֶּׁרַבּוּ הַמְנָאֲפִים, פָּסְקוּ הַמַּיִם הַמָּרִים, וְרַבָּן יוֹחָנָן בֶּן זַכַּאי הִפְסִיקָן, שֶׁנֶּאֱמַר (הושע ד) לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם וְגוֹ'. מִשֶּׁמֵּת יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, בָּטְלוּ הָאֶשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר (מיכה ז) אֵין אֶשְׁכּוֹל לֶאֱכֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי:
י. יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיַת הַמַּעֲשֵׂר. אַף הוּא בִטֵּל אֶת הַמְעוֹרְרִין וְאֶת הַנּוֹקְפִין. עַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלַיִם. וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאֹל עַל הַדְּמָאי:
יא. מִשֶּׁבָּטְלָה סַנְהֶדְרִין, בָּטְלָה הַשִּׁיר מִבֵּית הַמִּשְׁתָּאוֹת, שֶׁנֶּאֱמַר (ישעיה כד) בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן וְגוֹ':
יב. מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים, בָּטְלוּ אוּרִים וְתֻמִּים. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בָּטַל הַשָּׁמִיר וְנֹפֶת צוּפִים, וּפָסְקוּ אַנְשֵׁי אֲמָנָה, שֶׁנֶּאֱמַר (תהלים יב) הוֹשִׁיעָה ה' כִּי גָמַר חָסִיד וְגוֹ'. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, וְלֹא יָרַד הַטַּל לִבְרָכָה, וְנִטַּל טַעַם הַפֵּרוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף נִטַּל שֹׁמֶן הַפֵּרוֹת:
יג. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, הַטָּהֳרָה נָטְלָה אֶת הַטַּעַם וְאֶת הָרֵיחַ. הַמַּעַשְׂרוֹת נָטְלוּ אֶת שֹׁמֶן הַדָּגָן. וַחֲכָמִים אוֹמְרִים, הַזְּנוּת וְהַכְּשָׁפִים כִּלּוּ אֶת הַכֹּל:
יד. בַּפֻּלְמוֹס שֶׁל אַסְפַּסְיָנוּס גָּזְרוּ עַל עַטְרוֹת חֲתָנִים, וְעַל הָאֵרוּס. בַּפֻּלְמוֹס שֶׁל טִיטוּס גָּזְרוּ עַל עַטְרוֹת כַּלּוֹת, וְשֶׁלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית. בַּפֻּלְמוֹס הָאַחֲרוֹן גָּזְרוּ שֶׁלֹּא תֵצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר, וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר:
יה. מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן:
1. In certain cases of unsolved murder, the Torah prescribes a ritual performed with a heifer whose neck is broken. During the course of this ritual, the judges say a confession in the sacred tongue, Hebrew, as it is stated in the verse: “If one be found slain in the land which the Lord your God has given you to possess it, lying in the field, and it is not known who has smitten him; then your Elders and your judges shall come forth” (Deuteronomy 21:1–2). What is the procedure for this ritual? Three members of the High Court [Sanhedrin] that is in Jerusalem would go out to see the corpse. Rabbi Yehuda says: Five would go out, as it is stated: “Your Elders,” in the plural form, indicating at least two; and it is written: “And your judges,” in the plural form, indicating another two judges; and a court may not be comprised of an even number of judges because they need to be able to issue a majority ruling. Consequently, they add to them one more Elder.
2. If the corpse was found concealed in a pile of stones, or hanging on a tree, or floating on the surface of the water, then the judges would not break the neck of the heifer, as it is stated: “If one be found slain in the land” (Deuteronomy 21:1), and not concealed in a pile of stones; “lying” on the ground and not hanging on a tree; “in the field,” and not floating on the surface of the water. If a corpse was found close to the border of the country, or close to a city in which the majority of its inhabitants are gentiles, or close to a city that is without a rabbinical court of twenty-three judges, then the judges would not break the heifer’s neck. Additionally, the Elders measure the distance from the corpse only to a city that has a rabbinical court with twenty-three judges. If the slain person is found precisely between two cities, the inhabitants of the two of them bring two heifers total; this is the statement of Rabbi Eliezer. And the inhabitants of Jerusalem do not bring a heifer whose neck is broken, even if Jerusalem is the city closest to the slain victim.
3. If the head of the corpse was found in one place and his body was found in a different place, they bring the head next to the body; this is the statement of Rabbi Eliezer. Rabbi Akiva says: They bring the body next to the head.
4. From where on the body would they measure the distance? Rabbi Eliezer says: From his navel. Rabbi Akiva says: From his nose. Rabbi Eliezer ben Ya’akov says: From the place where he became a slain person, which is from the neck.
5. The mishna continues to describe the ritual. After they would take the measurement, the Elders of Jerusalem took their leave and went away. The Elders of the city that is closest to the corpse bring a heifer from cattle, which has not pulled a yoke. But a blemish does not disqualify it, because, unlike the description of the red heifer, the Torah does not state that it must be without blemish. And they bring it down to a stream that is eitan. Eitan in this context means as the word generally indicates, powerful. The stream must have a forceful flow. The mishna comments: Even if it is not forceful, it is a valid site for the ritual. And they break the neck of the heifer from behind with a cleaver. And with regard to its place, where the heifer was standing when its neck was broken, it is prohibited for that ground to be sown or to be worked, but it is permitted to comb flax there or to cut stones there.
6. The Elders of that city would then wash their hands in water in the place of the breaking of the neck of the heifer, and they would recite: “Our hands did not spill this blood, nor did our eyes see” (Deuteronomy 21:7). The mishna explains: But did it enter our minds that the Elders of the court are spillers of blood, that they must make such a declaration? Rather, they mean to declare that the victim did not come to us and then we let him take his leave without food, and we did not see him and then leave him alone to depart without accompaniment. They therefore attest that they took care of all his needs and are not responsible for his death even indirectly. And the priests recite: “Forgive, Lord, Your people Israel, whom You have redeemed, and suffer not innocent blood to remain in the midst of Your people Israel” (Deuteronomy 21:8). They did not have to recite the conclusion of the verse: “And the blood shall be forgiven for them,” as this is not part of the priests’ statement, but rather the Divine Spirit informs them: When you shall do so, the blood is forgiven for you.
7. If the killer is found before the heifer’s neck was broken, the heifer shall go out and graze among the herd. It is not considered sacred at all, and it may rejoin the other animals. If the killer is found from the time when the heifer’s neck was broken, even if the rest of the ritual has not yet been performed, it is prohibited to benefit from the animal, despite the killer having been found; it should be buried in its place. This is because the heifer initially came for uncertainty, as the killer was unknown, and it atoned for its uncertainty and left, i.e., it fulfilled its purpose of bringing atonement and is considered a heifer whose neck is broken in all regards. If the heifer’s neck was broken and afterward the killer was found, he is killed. The ritual does not atone for him.
8. If one witness says: I saw the killer, and one other witness says: You did not see him; or if a woman says: I saw, and another woman says: You did not see, they would break the neck of the heifer, as without clear testimony about the identity of the killer the ritual is performed. Similarly, if one witness says: I saw the killer, and two witnesses say: You did not see, they would break the neck of the heifer, as the pair is relied upon. If two witnesses say: We saw the killer, and one witness says to them: You did not see, they would not break the neck of the heifer, as there are two witnesses to the identity of the killer.
9. The mishna further states: From the time when murderers proliferated, the ritual of the heifer whose neck is broken was nullified. The ritual was performed only when the identity of the murderer was completely unknown. Once there were many known murderers, the conditions for the performance of the ritual were no longer present, as the probable identity of the murderer was known. From the time when Eliezer ben Dinai, who was also called Teḥina ben Perisha, came, they renamed him: Son of a murderer. This is an example of a publicly known murderer. The mishna teaches a similar occurrence: From the time when adulterers proliferated, the performance of the ritual of the bitter waters was nullified; they would not administer the bitter waters to the sota. And it was Rabbi Yoḥanan ben Zakkai who nullified it, as it is stated: “I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they consort with lewd women” (Hosea 4:14), meaning that when the husbands are adulterers, the wives are not punished for their own adultery. From the time when Yosei ben Yo’ezer of Tzereida and Yosei ben Yehuda of Jerusalem died, the clusters ceased, i.e., they were the last of the clusters, as explained in the Gemara, as it is stated: “There is no cluster to eat; nor first-ripe fig that my soul desires” (Micah 7:1).
10. The mishna continues in the same vein: Yoḥanan the High Priest took away the declaration of the tithe. After his time, no one recited the passage about the elimination of tithes that had previously been said at the end of a three-year tithing cycle. He also nullified the actions of the awakeners and the strikers at the Temple. Until his days the hammer of smiths would strike in Jerusalem on the intermediate days of a Festival, but he banned the practice. And furthermore, in his days there was no need to inquire about doubtfully tithed produce [demai], as everyone was careful to tithe. This mishna continues with the list of items that were nullified.
11. From the time when the Sanhedrin ceased song was also nullified from the places of feasts, i.e., it was no longer permitted to sing at a feast where wine was served, as it is stated: “With song they shall not drink wine” (Isaiah 24:9).
12. From the time when the early prophets died the Urim VeTummim was nullified. From the time when the Second Temple was destroyed the shamir worm ceased to exist and also the sweetness of the honeycomb, as the verse says with regard to the laws of the Torah: “More to be desired are they than gold, indeed, than much fine gold; sweeter also than honey and the honeycomb” (Psalms 19:11). And men of faith ceased from being among the Jewish people, as it is stated: “Help, Lord, for the pious man is finished; for the faithful fail from among the children of men” (Psalms 12:2). Rabban Shimon ben Gamliel says that Rabbi Yehoshua testified: From the day the Temple was destroyed there is no day that does not include some form of curse. And since then the dew has not descended for blessing, and the taste has been removed from fruit. Rabbi Yosei says: Since then, the fat of fruit has also been removed.
13. Rabbi Shimon ben Elazar says: Since then, the lost purity has removed the taste and the aroma from fruit; the tithes that were not separated have removed the fat of the grain. And the Sages say: Promiscuity and witchcraft have consumed it all.
14. In the war [pulemus] of Vespasian the Sages decreed upon the crowns of bridegrooms, i.e., that bridegrooms may no longer wear crowns, and upon the drums, meaning they also banned the playing of drums. In the war of Titus they also decreed upon the crowns of brides, and they decreed that a person should not teach his son Greek. In the last war, meaning the bar Kokheva revolt, they decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city, as this helps the bride maintain her modesty.
15. The mishna lists more things that ceased: From the time when Rabbi Meir died, those who relate parables ceased; from the time when ben Azzai died, the diligent ceased; from the time when ben Zoma died, the exegetists ceased; from the time when Rabbi Yehoshua died, goodness ceased from the world; from the time when Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied; from the time when Rabbi Elazar ben Azarya died, the sages ceased to be wealthy; from the time when Rabbi Akiva died, the honor of the Torah ceased; from the time when Rabbi Ḥanina ben Dosa died, the men of wondrous action ceased; from the time when Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious, meaning he was one of the least important of the pious men. From the time when Rabban Yoḥanan ben Zakkai died, the glory of wisdom ceased; from the time when Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. From the time when Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; from the time when Rabbi Yehuda HaNasi died, humility and fear of sin ceased. Rabbi Pineḥas ben Ya’ir says: From the time when the Second Temple was destroyed, the ḥaverim and free men of noble lineage were ashamed, and their heads were covered in shame, and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire of the fear of Heaven. Upon whom is there for us to rely? Only upon our Father in Heaven. Rabbi Eliezer the Great says: From the day the Second Temple was destroyed, the generations have deteriorated: Scholars have begun to become like scribes that teach children, and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses are increasingly diminished, and none ask and none seek. Upon whom is there to rely? Only upon our Father in Heaven. He also said: In the times of the approach of the Messiah, impudence will increase and high costs will pile up. Although the vine shall bring forth its fruit, wine will nevertheless be expensive. And the monarchy shall turn to heresy, and there will be no one to give reproof about this. The meeting place of the Sages will become a place of promiscuity, and the Galilee shall be destroyed, and the Gavlan will be desolate, and the men of the border shall go round from city to city to seek charity, but they will find no mercy. And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors. Normal family relations will be ruined: A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be the members of his household. The face of the generation will be like the face of a dog; a son will no longer be ashamed before his father. And upon what is there for us to rely? Only upon our Father in heaven. Rabbi Pineḥas ben Ya’ir says: Torah study leads to care in the performance of mitzvot. Care in the performance of mitzvot leads to diligence in their observance. Diligence leads to cleanliness of the soul. Cleanliness of the soul leads to abstention from all evil. Abstention from evil leads to purity and the elimination of all base desires. Purity leads to piety. Piety leads to humility. Humility leads to fear of sin. Fear of sin leads to holiness. Holiness leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead.
גמרא
מִשֶׁבָּטְלָה סַנְהֶדְרִין וְכוּלֵי. וּמִמַּאי דְּמִשֶׁבָּטְלָה סַנְהֶדְרִין כְּתִיב: אָמַר רַב הוּנָא בְּרֵהּ דְּרַב יְהוֹשֻׁעַ דְּאָמַר קְרָא (איכה ה) זְקֵנִים מִשַּׁעַר שָׁבָתוּ בַּחוּרִים מִנְּגִינָתָם. אָמַר רַב אוּדְנָא דְּשָׁמְעָא זִמְרָא תֵּעָקֵר. אָמַר רָבָא: זִמְרָא בְּבֵיתָא חוּרְבָא בְּסִיפָא שֶׁנֶּאֱמַר (צפניה ב) קוֹל יְשׁוֹרֵר בַּחַלּוֹן חוֹרֶב בַּסַּף כִּי אַרְזָה עֵרָה. מַאי אַרְזָה עֵרָה. אָמַר רִבִּי יִצְחָק: וְכִי בַּיִת הַמְסֻבָּךְ בַּאֲרָזִים. עִיר הוּא אֶלָּא אֲפִלּוּ בַּיִת הַמְסֻבָּךְ בַּאֲרָזִים מִתְרוֹעֵעַ. אָמַר רַב אָשֵׁי: שְׁמַע מִינָהּ כִּי מַתְחִיל חוּרְבָא בְּסִיפָא מַתְחִיל שֶׁנֶּאֱמַר: חוֹרֶב בַּסַּף. וְאִי בָּעִית אֵימָא מֵהָכָא (ישעיה כד) וּשְׁאִיָּה יוּכַּת שָׁעַר. אָמַר מַר בַּר רַב אָשֵׁי לְדִידִי חָזֵי לֵי וּמְנַגַּח כִּי תּוֹרָא. אָמַר רַב הוּנָא: זִמְרָא דְּנַגְדֵי וּדְבַקְרֵי שָׁרֵי דְּגַרְדָאֵי אָסִיר. רַב הוּנָא בָּטִיל זִמְרָא קָם מֵאָה אֲוָוזֵי בְּזוּזָא וּמֵאָה סָאָה חִטֵּי בְּזוּזָא וְלָא אִיבְּעַאי. אָתָא רַב חַסְדָּא זִלְזֵל בָּהּ אִיבַּעְיָא אֲוָוזָא בְּזוּזָא וְלָא מִשְׁתַּכַּח. אָמַר רַב יוֹסֵף זָמַרֵי גַּבְרֵי וְעָנֵי נָשֵׁי פְּרִיצוּתָא. זָמַרֵי נָשֵׁי וְעָנֵי גַּבְרֵי כְּאֵשׁ בִּנְעֹרֶת לְמַאי נָפְקָא מִנָּהּ לִבְטוּלֵי הַאי מִקָּמֵי הַאי. אָמַר רִבִּי יוֹחָנָן: כָּל הַשּׁוֹתֶה בְּאַרְבָּעָה מִינֵי זֶמֶר מֵבִיא חָמֵשׁ פֻּרְעָנֵיִּוֹת לָעוֹלָם, שֶׁנֶּאֱמַר (שם ה) הוֹי מַשְׁכִּימֵי בַּבֹּקֶר שֵׁכָר יִרְדוֹפוּ מְאַחֲרֵי בַנֶשֶׁף יַיִן יַדְלִיקֵם וְהָיָה כִנּוֹר וָנֶבֶל תּוֹף וְחָלִיל וְיַיִן מִשְׁתֵּיהֶם וְאֶת פּוֹעַל ה' לֹא יַבִּיטוּ. מַה כְּתִיב אַחֲרָיו: וְלָכֵן גָּלָה עַמִּי מִבְּלִי דָעַת. שֶׁגּוֹרְמִין גָּלוּת לְעוֹלָם. וּכְבוֹדוֹ מְתֵי רָעָב, שֶׁמְּבִיאִין רָעָב לָעוֹלָם. וַהֲמוֹנוֹ צִחֵה צָמָא, שֶׁגּוֹרְמִין לַתּוֹרָה שֶׁתִּשְׁתַּכַּח מִלּוֹמְדֶיהָ. וַיִּשַׁח אָדָם וַיִּשְׁפַּל אִישׁ, שֶׁגּוֹרְמִין שִׁפְלוּת לְשׂוֹנְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאֵין אִישׁ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו) ה' אִישׁ מִלְחָמָה. וְעֵינֵי גְבוֹהִים תִּשְׁפַּלְנָה, שֶׁגּוֹרְמִין שִׁפְלוּת שֶׁל יִשְֹׁרָאֵל. וּמַה כְּתִיב אַחֲרָיו (ישעיה ה) לָכֵן הִרְחִיבָה שְׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי חוֹק וְיָרַד הֲדָרָהּ וַהֲמוֹנָהּ וּשְׁאוֹנָהּ וְעָלֵז בָּהּ:
GEMARA: The Gemara poses a question with regard to the first clause of the mishna: And from where is it derived that the verse: “With song they shall not drink wine” (Isaiah 24:9) is written about the period from the time when the Sanhedrin was nullified? Rav Huna, son of Rav Yehoshua, said: From that which the verse states: “The Elders have ceased from the gate, the young men from their music” (Lamentations 5:14). This indicates that the dissolution of the Sanhedrin, who are the Elders from the gate, is linked to the end of the young men singing.
Rav said: The ear that hears song should be uprooted, as it is prohibited to listen to music after the destruction of the Temple. Rava said: If there is song in a house there will be destruction on the threshold, as it is stated: “Voices shall sing in the windows; desolation shall be in the doorposts; for its cedar work shall be uncovered” (Zephaniah 2:14).
The word “uncovered” [era] could be read to mean: Its city [ira]. The Gemara asks: What is the meaning of: For its cedar work shall be its city? Furthermore, Rabbi Yitzḥak wondered when he said: Is a house interlaced with cedars not as strong as a city, and therefore not threatened by desolation? Rather, it means that even a house interlaced with cedars will become unstable [mitroe’a] if song is heard there. Rav Ashi said: Learn from it that when the destruction starts it starts with the threshold, as it is stated: “Desolation shall be in the posts.” And if you wish, say instead that they derive this idea from here: “In the city is left desolation, and the gate is smitten unto ruin [she’iyya]” (Isaiah 24:12). The term “ruin” here is referring to the destructive demon known as She’iyya, who strikes the gate first. Mar bar Rav Ashi said: I saw it, this She’iyya, and it was goring and wreaking havoc like an ox.
Rav Huna said: The song of those who pull ships and lead the herd is permitted, for their singing assists them to establish a rhythm in their work. However, that of weavers is forbidden, as they sing only for their own enjoyment. The Gemara relates that subsequently, Rav Huna nullified all types of song, and this led to a general blessing: The price of one hundred ducks stood at a dinar, and one hundred se’a of wheat at a dinar, and there was no desire for them even at such a cheap price, due to their great abundance. Later, when Rav Ḥisda came and belittled this prohibition, people began to sing again. As a result, prices increased greatly, and this led to a situation whereby one wanted a single duck for one dinar and it could not be found.
Rav Yosef said: If men sing and women respond, this is licentiousness. If women sing and men respond, it causes the evil inclination to burn as if one were setting fire to chips of kindling. The Gemara poses a question: What difference is there? Rav Yosef indicates that in any case both are prohibited. The Gemara answers: To nullify one before the other, i.e., if it is impossible to ban singing entirely, they should at least stop the most problematic form.
Rabbi Yoḥanan says: Anyone who drinks wine with the accompaniment of four types of instruments brings five types of retribution to the world, as it is stated: “Woe to them who rise early in the morning, that they may follow strong drink; who tarry late into the night, until wine inflames them. And the harp and the psaltery, the drum and the pipe and wine, are at their feasts, but they do not regard the work of the Lord” (Isaiah 5:11–12).
After listing the sin of those who drink wine with musical accompaniment, the verse states their punishment: What is written afterward? “Therefore, My people have gone into captivity, for want of knowledge” (Isaiah 5:13), meaning that they cause exile to the world; “and their honorable men are famished” (Isaiah 5:13), as they bring famine to the world; “and their multitude are parched with thirst” (Isaiah 5:13), that they cause the Torah, which is compared to water, to be forgotten by those who learn it. “And mankind is bowed down, and man is humbled” (Isaiah 5:15), that they cause the enemy of the Holy One, Blessed be He, i.e., God Himself, to be brought down, as “man” in the phrase “and man is humbled” means nothing other than the Holy One, Blessed be He, as it is stated: “The Lord is a man of war” (Exodus 15:3). The verse continues: “And the eyes of the lofty are humbled” (Isaiah 5:15), that they cause the Jewish people to be brought down. These are the five retributions.
And what punishment is written afterward for the people who drank wine with musical accompaniment? “Therefore,
the netherworld has enlarged her desire, and opened her mouth without measure, and down goes their glory and their tumult and their uproar, and he who rejoices among them” (Isaiah 5:14). Their punishment is that they shall descend into the netherworld.
זוהר
רַבִּי אַבָּא אָמַר כְּתִיב (תהלים עה) כִּי אֱלֹהִים שׁוֹפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים. כִּי אֱלֹהִים שׁוֹפֵט אִלְמָלֵא דְּאִעֲבַר דִּינָא דְּיִצְחָק בַּאֲתַר דְּיַעֲקֹב שָׁארֵי וְאִתְכַּסֵי (ס''א וְאִתְסְחֵי) (ס''א וְאִתְבַּסָם) תַּמָּן. וַוי לְעָלְמִין דִּיַעְרָע בְּגִנֵּיהּ וְרָזָא דְּמִלָּה (ישעיה מו) כִּי בָאֵשׁ יְיָ נִשְׁפָּט. וְדָא הוּא אִתְבַּסְמוּתָא דְּעָלְמָא וְכֵיוָן דְּעָאל בְּאַתְרָא דְּיַעֲקֹב וְיַעֲקֹב אָחִיד בֵּיהּ כְּדֵין שָׁכִיךְ אֶשָׁא וְאִצְטַנָּנוּ גּוּמְרֵיהּ. לְבַר נַשׁ דַּהֲוָה רָגִיז וְחָגַר וְזָיִן גַּרְמֵיהּ וְנָפַק בְּרֻגְּזֵיהּ לְקַטָּלָא לִבְנֵי נְשָׁא. חַד חַכִּימָא קָם עַל פִּתְחָא וְאָחִיד בֵּיהּ אָמַר אִלְמָלֵא לָא אָחִיד בִּי וְאִתְתַּקַּף בִּי הָא קָטוּלָא בִּבְנֵי נְשָׁא אִשְׁתַּכָּח. בְּעוֹד דְּאִתְתַּקָּפוּ דָּא בְּדָא וְאָחִיד דָּא בְּדָא אִצְטַנָּן רֻגְּזֵיהּ עַל דְּנָפַק לְקַטָּלָא. נָפַק לְאוֹכָחָא. מַאן סָבִיל רֻגְּזָא וְתוּקְפָּא דְּדִינָא דְּהַהוּא בַּר נַשׁ הֲוֵי אִימָא דָּא דְּקָאִים אַפִּתְחָא. כָּךְ אָמַר קֻדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל בָּנַי לָא תִּדְחֲלוּן הָא אֲנָא קָאִים עַל פִּתְחָא אֲבָל אִזְדָרְזוּ בְּהַאי יוֹמָא וְהָבוּ לִי חֵילָא. וּבַמֶּה בְּשׁוֹפָר דְּאִי אִשְׁתַּכַּח קוֹל שׁוֹפָר כִּדְקָא יָאוּת וּמְכַוְּנָא בֵּיהּ לְתַתָּא הַהוּא קָלָא סָלִיק וּבֵיהּ מִתְעַטְּרֵי אֲבָהָן וְקַיְּמֵי בְּמִשְׁכְּנֵיהּ דְּיַעֲקֹב. וְעַל דָּא בָּעֵי לְאִזְדַּהֲרָא בְּשׁוֹפָרָא וּלְמִנְדָּע בְּהַהוּא קָלָא וּלְכַוְּנָא. וְלֵית לָךְ קָלָא בְּשׁוֹפָרָא דְּלָא סָלִיק רְקִיעָא חָד. וְכָל אִנּוּן אוֹכְלוּסִין דְּהַהוּא רְקִיעָא יָהֲבִין אֲתַר לְהַהוּא קָלָא וּמַאי קְרָא אָמְרֵי (יואל ב) וַיְיָ נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ וְגוֹמֵר וְקָאִים הַהוּא קָלָא בְּהַהוּא רָקִיעַ עַד דְּאָתֵי קָלָא אָחֳרָא וְאִתְעַתְּדוּ (ס''א וְאִתְעָרוּ) כַּחֲדָא וְסָלְקִין בְּזִוּוּגָא לִרְקִיעָא אָחֳרָא וְעַל דָּא תָּנֵינָן אִית קוֹל דְּסָלִיק קוֹל וּמַאי אִיהּו הַהוּא קָלָא דִּתְקִיעָתָא דְּיִשְׂרָאֵל דִּלְתַתָּא וְכֵיוָן דְּמִתְחַבְּרָן כָּל אִנּוּן קָלִין דִּלְתַתָּא וְסָלְקִין לְהַהוּא רְקִיעָא עִלָּאָה דְּמַלְכָּא קַדִּישָׁא שָׁארֵי בֵּיהּ מִתְעַטְּרָן (ס''א מִתְעַתְּדָן) כֻּלְּהוּ קַמֵּי מַלְכָּא וּכְדֵין כָּרְסְוָן רְמִיו וְכֻרְסַיָּא אָחֳרָא דְּיַעֲקֹב קָאִים וְאִתְתַּקַּן עַל דָּא אַשְׁכַּחְנָא בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא בְּאִנּוּן צְלוֹתֵי דְּרֹאשׁ הַשָּׁנָה דַּהֲוָה אָמַר צְלוֹתָא וְקוֹל שׁוֹפָרָא (דְּהַהוּא קוֹל) דְּאָפִיק הַהוּא זַכָּאָה דְּאִשְׁתַּכַּח מֵרוּחֵיהּ וּמִנַּפְשֵׁיהּ בְּהַהוּא שׁוֹפָרָא דְּהַהוּא קוֹל סָלִיק לְעֵילָא וּבְהַהוּא יוֹמָא קַיְּמֵי וּמִשְׁתַּכְּחִין מְקַטְּרְגִין לְעֵילָא וְכַד סָלִיק הַהוּא קָלָא דְּשׁוֹפָרָא כֻּלְּהוּ אִתְדַּחְיָן מִקַּמֵּיהּ וְלָא יָכְלִין לְקַיְּמָא:
רַבִּי אַבָּא אָמַר כָּתוּב, כִּי אֱלֹהִים שׁוֹפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים. כִּי אֱלֹהִים שׁוֹפֵט, כִּי אִם לֹא הָיָה עוֹבֵר הַדִּין שֶׁל יִצְחָק בַּמָּקוֹם שֶׁיַּעֲקֹב שׁוֹרֶה, וְנִתְבַּשֵׂם שָׁם, אוֹי לָעוֹלָם שֶׁיִּפְגֹּש בְּדִינוֹ. וְסוֹד הַדָּבָר, כִּי בָאֵשׁ ה' נִשְׁפָּט, וְזוֹ הִיא הִתְבַּשְׂמוּת הָעוֹלָם. וְכֵיוָן שֶׁיִּצְחָק, נִכְנָס בִּמְקוֹמוֹ שֶׁל יַעֲקֹב, וְיַעֲקֹב אָחַז בּוֹ, אָז שָׁקַט הָאֵשׁ וְנִצְטַנְּנוּ הַגֶּחָלִים שֶׁלּוֹ, לָאָדָם שֶׁהָיָה כּוֹעֵס וְחָגַר וְהִזְדַיֵּן וְיָצָא בְּכַעֲסוֹ לַהֲרֹג בְּנֵי אָדָם. חָכָם אֶחָד עָמַד עַל פִּתְחוֹ, וְאָחַז בּוֹ. וְלֹא עֲזָבוֹ לָצֵאת הַחוּצָה. אָמַר לוֹ הַכּוֹעֵס, אִם לֹא אָחַזְתָּ בִּי וְהִתְקַפְתָּ אוֹתִי, הָיָה הֶרֶג נִמְצָא בָּעוֹלָם. כִּי בְּעוֹד שֶׁהִתְקִּיפוּ זֶה אֶת זֶה וְאָחֲזוּ זֶה בָּזֶה נִצְטַנֵּן כַּעֲסוֹ עַל שֶׁיָּצָא לַהֲרֹג. יָצָא אוֹתוֹ חָכָם וְהוֹכִיחַ, מִי סָבַל הַכַּעַס וְתֹקֶף הַדִּין שֶׁל אוֹתוֹ אָדָם, הֱוֵי אוֹמֵר, מִי שֶׁעָמַד עַל הַפֶּתַח לְעַכְּבוֹ מִלָּצֵאת. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לְיִשְׂרָאֵל. בָּנַי לֹא תְּפַחֲדוּ כִּי אֲנִי עוֹמֵד עַל הַפֶּתַח, אֲבָל הִתְעוֹדְדוּ בַּיּוֹם הַזֶּה וּתְנוּ לִי כֹּחַ, וּבַמֶּה בַּשּׁוֹפָר, שֶׁאִם נִמְצָא קוֹל שׁוֹפָר כָּרָאוּי וּמְכַוְּנִים בּוֹ לְמַטָּה, הַקּוֹל הַהוּא עוֹלֶה, שֶׁבּוֹ מִתְעַטְּרִים הָאָבוֹת, עוֹמְדִים בְּמִשְׁכָּנוֹ שֶׁל יַעֲקֹב, וְעַל כֵּן צְרִיכִים לְהִזָּהֵר בַּשּׁוֹפָר, וְלָדַעַת קוֹל הַהוּא, וּלְכַוֵּן בּוֹ. וְאֵין לְךְ קוֹל בַּשּׁוֹפָר שֶׁאֵינוֹ עוֹלֶה לְרָקִיעַ אֶחָד, וְכָל הֶהַמוֹן שֶׁבְּאוֹתוֹ הָרָקִיעַ נוֹתֵן מָקוֹם לַקּוֹל הַהוּא. וּמָה הֵם אוֹמְרִים. וַה' נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ וְגוֹ'. וְעוֹמֵד קוֹל הַהוּא בְּאוֹתוֹ הָרָקִיעַ עַד שֶׁבָּא קוֹל אַחֵר, וְנוֹעֲדִים יַחַד וְעוֹלִים בְּחִבּוּר לְרָקִיעַ אַחֵר. וְעַל כֵּן לָמַדְנוּ, שֶׁיֵּשׁ קוֹל שֶׁמַּעֲלֶה קוֹל. וּמַה הוּא. הוּא, קוֹל הַהוּא שֶׁל תְּקִיעַת יִשְׂרָאֵל לְמַטָּה. וְכֵיוָן שֶׁמִּתְחַבְּרִים כָּל אֵלּוּ הַקּוֹלוֹת שֶׁלְּמַטָּה, וְעוֹלִים לָרָקִיעַ הָעֶלְיוֹן שֶׁהַמֶּלֶךְ הַקָּדוֹשׁ, שׁוֹרֶה בּוֹ. מִתְעַטְּרִים כֻּלָּם לִפְנֵי הַמֶּלֶךְ. וְאָז הֻשְּׁלְכוּ כִּסָּאוֹת הַדִּין, וְהֻקָּם כִּסֵּא הָאַחֵר שֶׁל יַעֲקֹב, וְנִתְתַּקֵּן. עַד כָּאן מָצָאתִי בְּסִפְרוֹ שֶׁל רַב הַמְּנוּנָא סָבָא, בְּאֵלֶּה הַתְּפִלּוֹת שֶׁל רֹאשׁ הַשָּׁנָה, שֶׁהָיָה אוֹמֵר, הַתְּפִלָּה וְקוֹל הַשּׁוֹפָר שֶׁמּוֹצִיא הַצַדִּיק בַּשּׁוֹפָר הַהוּא, הַיּוֹצֵא מֵרוּחוֹ וְנַפְשׁוֹ, קוֹל הַהוּא עוֹלֶה לְמַעְלָה. וּבַיּוֹם הַהוּא עוֹמְדִים וְנִמְצָאִים מְקַטְרְגִים לְמַעְלָה וּכְשֶׁעוֹלֶה קוֹל הַהוּא שֶׁל הַשּׁוֹפָר כֻּלָּם נִדְחִים מִפָּנָיו וְאֵינָם יְכוֹלִים לְהִתְקַיֵּם.
הלכה פסוקה
א. שְׁלשָֹׁה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶם לַשּׁוּק קוֹרְאִין לוֹ כְּדֵי שֶׁיְּכַוֵּן לִשְׁמֹעַ מַה שֶּׁהֵן אוֹמְרִים וּמְזַמְּנִין עָלָיו וְהוּא בַּשּׁוּק וְיוֹצֵא יְדֵי חוֹבָתוֹ. וְלִכְשֶׁיַּחֲזֹר לְבֵיתוֹ יַחֲזֹר וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן לְעַצְמוֹ. אֲבָל עֲשָׂרָה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק אֵין מְזַמְּנִין עָלָיו עַד שֶׁיַּחֲזֹר לִמְקוֹמוֹ וְיֵשֵׁב עִמָּהֶן: שְׁלשָׁה שֶׁאָכְלוּ כְּאֶחָד וְקָדַם אֶחָד מֵהֶן וּבֵרֵךְ לְעַצְמוֹ מְזַמְּנִין עָלָיו וְיֵצְאוּ הַשְּׁנִיִּים יְדֵי חוֹבַת זִמּוּן וְהוּא לֹא יָצָא בְּזִמּוּן זֶה שֶׁאֵין זִמּוּן לְמַפְרֵעַ:
If three persons had their meals in company and one went out into the street, the other two call to him to attend to what they will say. They then count him in the quorum, though he is in the street, and he too discharges his obligation to join in the Grace. When he returns home, he must say Grace for himself. But when ten persons had their meals together and one of them went out into the street, they do not count him in the quorum of ten till he has returned and is seated in his place.
If three persons ate together, and one of them anticipated the others and said Grace for himself, the others may still count him in their quorum of three, and have fulfilled their duty, but he has not done so since the obligation of saying Grace in a group cannot be discharged retroactively.
מוסר
כַּת שְׁקָרִים אִישׁ כָּזָב אֲשֶׁר תּוֹרָה עָזַב וְיֵרַע וְיַשְׁחִית בְּמַעֲנֵה פִּיו כְּמוֹ הַמְכַחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ בִּתְשׂוּמֶת יָד אוֹ בִּשְׂכַר שָׂכִיר, שֶׁנֶּאֱמַר (ויקרא יט) לֹא תְכַחֲשׁוּ וְלֹא תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ. וְכֵן הָעוֹנֶה בְּרֵעֵהוּ עֵד שֶׁקֶר. וְנֶאֱמַר (שמות כ) לֹא תַעֲנֶה בְרֵעֲךָ עֵד שֶׁקֶר. וּבִכְלַל זֶה הַתַּרְמִית וְהָאוֹנָאוֹת בְּמִסְחָרִים וּבְשֻׁתָּפוּת וְנֶאֱמַר (ויקרא כה) לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ. וְנֶאֱמַר (תהילים נח) וְלֹא יָמִישׁ מֵרְחוֹבָהּ תּוֹךְ וּמִרְמָה וְנִקְרָא אִישׁ אָוֶן וְנִקְרָא בְּלִיַּעַל וְהוּא כֶּבֶד עָוֹן בְּכִתּוֹת הָרְשָׁעִים כַּאֲשֶׁר הִקְדַּמְנוּ בְּשַׁעֲרֵי יִרְאַת חֵטְא וּמִדַּת זֶה אִישׁ הָאָוֶן שֶׁהוּא קוֹרֵץ בְּעֵינָיו מוֹלֵל בְּאֶצְבְּעוֹתָיו, כְּמוֹ שֶׁנֶּאֱמַר (משלי ו) אָדָם בְּלִיַּעַל אִישׁ אָוֶן וְגוֹמֵר, קוֹרֵץ בְּעֵינָיו וְגוֹמֵר:
And this is the thing about the group of liars - the content of this group is divided into nine sections:
The first section: The lying man that left the Torah and does evil and destroys with the response of his mouth - like one who contradicts his countryman about a deposit or a transfer or the wage of a wage-worker, as it is stated (Leviticus 19:11), “you shall not deal deceitfully or falsely, a man towards his countryman.” And likewise, one who bears false witness against his neighbor; and it is said (Exodus 20:13), “you shall not bear false witness against your neighbor.” And included in this section is deception and fraud in commerce and in partnerships; and it is stated (Leviticus 25:14), “you shall not cheat, one man, his brother.” And it is [also] stated (Psalms 55:12), “fraud and deceit never leave its square.” And he is called a man of iniquity and a ruffian; and he is the heaviest with iniquity from the groups of the evildoers, as we have discussed in the Gates of Fear of Sin (no longer extant). And the characteristics of this man of iniquity are that he winks his eyes and rolls his fingers, as it is written (Proverbs 6:12-13), “A ruffian individual, a man of iniquity, etc. Winking his eyes, etc.”
The first section: The lying man that left the Torah and does evil and destroys with the response of his mouth - like one who contradicts his countryman about a deposit or a transfer or the wage of a wage-worker, as it is stated (Leviticus 19:11), “you shall not deal deceitfully or falsely, a man towards his countryman.” And likewise, one who bears false witness against his neighbor; and it is said (Exodus 20:13), “you shall not bear false witness against your neighbor.” And included in this section is deception and fraud in commerce and in partnerships; and it is stated (Leviticus 25:14), “you shall not cheat, one man, his brother.” And it is [also] stated (Psalms 55:12), “fraud and deceit never leave its square.” And he is called a man of iniquity and a ruffian; and he is the heaviest with iniquity from the groups of the evildoers, as we have discussed in the Gates of Fear of Sin (no longer extant). And the characteristics of this man of iniquity are that he winks his eyes and rolls his fingers, as it is written (Proverbs 6:12-13), “A ruffian individual, a man of iniquity, etc. Winking his eyes, etc.”