תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
לא (כב) וַיִּכְתֹּ֥ב מֹשֶׁ֛ה אֶת־הַשִּׁירָ֥ה הַזֹּ֖את בַּיּ֣וֹם הַה֑וּא וַֽיְלַמְּדָ֖הּ אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃
וּכְתַב משֶׁה יָת תּוּשְׁבַּחְתָּא הָדָא בְּיוֹמָא הַהוּא וְאַלֵּפִנַּהּ לִבְנֵי יִשְׂרָאֵל:
(כג) וַיְצַ֞ו אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֗וּן וַיֹּ֘אמֶר֮ חֲזַ֣ק וֶאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבִיא֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לָהֶ֑ם וְאָנֹכִ֖י אֶהְיֶ֥ה עִמָּֽךְ׃
וּפַקִּיד יָת יְהוֹשֻׁעַ בַּר נוּן וַאֲמַר תְּקֵף וְאַלִּים אֲרֵי אַתְּ תָּעֵל יָת בְּנֵי יִשְׂרָאֵל לְאַרְעָא דִּי קַיֵּמִית לְהוֹן וּמֵימְרִי יְהֵי בְסַעֲדָּךְ:
(כד) וַיְהִ֣י ׀ כְּכַלּ֣וֹת מֹשֶׁ֗ה לִכְתֹּ֛ב אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את עַל־סֵ֑פֶר עַ֖ד תֻּמָּֽם׃
וַהֲוָה כַּד שֵׁצֵי משֶׁה לְמִכְתַּב יָת פִּתְגָּמֵי אוֹרַיְתָא הָדָא עַל סִפְרָא עַד דִּשְׁלִימוּ:
(כה) וַיְצַ֤ו מֹשֶׁה֙ אֶת־הַלְוִיִּ֔ם נֹ֥שְׂאֵ֛י אֲר֥וֹן בְּרִית־יְהֹוָ֖ה לֵאמֹֽר׃
וּפַקִּיד משֶׁה יָת לֵוָאֵי נָטְלֵי אֲרוֹן קְיָמָא דַיְיָ לְמֵימָר:
(כו) לָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתּוֹרָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹת֔וֹ מִצַּ֛ד אֲר֥וֹן בְּרִית־יְהֹוָ֖ה אֱלֹהֵיכֶ֑ם וְהָיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד׃
סִיבוּ יָת סִפְרָא דְאוֹרַיְתָא הָדֵין וּתְשַׁוּוּן יָתֵיהּ מִסְּטַר אֲרוֹנָא קְיָמָא דַיְיָ אֱלָהֲכוֹן וִיהֵי תַמָּן בָּךְ לְסָהִיד:
31 (22) Moshe therefore wrote this poem the same day, and taught it the children of Yisra᾽el.
(23) And he gave Yehoshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Yisra᾽el into the land of which I swore to them: and I will be with thee.
(24) And it came to pass, when Moshe had made an end of writing the words of this Tora in a book, until they were finished,
(25) that Moshe commanded the Levites, who bore the ark of the covenant of the Lord, saying,
(26) Take this book of the Tora, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee.
נביאים
נו (ד) כִּי־כֹ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה לַסָּֽרִיסִים֙ אֲשֶׁ֤ר יִשְׁמְרוּ֙ אֶת־שַׁבְּתוֹתַ֔י וּבָחֲר֖וּ בַּאֲשֶׁ֣ר חָפָ֑צְתִּי וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃
אֲרֵי כִדְנַן אֲמַר יְיָ לְסָרִיסַיָא דְיִטְרוּן יַת יוֹמֵי שַׁבַּיָא דִילִי וּמִתְרָעָן בִּדְצָבֵנָא וּמַתְקְפִין בִּקְיָמִי:
(ה) וְנָתַתִּ֨י לָהֶ֜ם בְּבֵיתִ֤י וּבְחֽוֹמֹתַי֙ יָ֣ד וָשֵׁ֔ם ט֖וֹב מִבָּנִ֣ים וּמִבָּנ֑וֹת שֵׁ֤ם עוֹלָם֙ אֶתֶּן־ל֔וֹ אֲשֶׁ֖ר לֹ֥א יִכָּרֵֽת׃ {ס}
וְאֶתֵּן לְהוֹן בְּבֵית מַקְדְשִׁי וּבַאֲרַע בֵּית שְׁכִנְתִּי אֲתַר וְשׁוּם דְטַב מִבְּנִין וּמִבְּנָן שׁוּם עֲלַם אֶתֵּן לְהוֹן דְלָא יִפְסוֹק:
(ו) וּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֤ים עַל־יְהֹוָה֙ לְשָׁ֣רְת֔וֹ וּֽלְאַהֲבָה֙ אֶת־שֵׁ֣ם יְהֹוָ֔ה לִֽהְי֥וֹת ל֖וֹ לַעֲבָדִ֑ים כׇּל־שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃
וּבְנֵי עַמְמַיָא דְמִתּוֹסְפִין עַל עַמֵהּ דַייָ לְשַׁמָשׁוּתֵהּ וּלְמִרְחַם יַת שְׁמָא דַייָ לְמֶהֱוֵי לֵיהּ לְעָבְדִין כָּל דְיִטַר שַׁבְּתָא לְאַחֲלוּתֵהּ וּמַתְקְפִין בִּקְיָמִי:
(ז) וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קׇדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכׇל־הָעַמִּֽים׃
וְאַיְתִינוּן לְטוּרָא דְקוּדְשִׁי וְאַחֲדִינוּן בְּבֵית צְלוֹתִי עַלְוַתְהוֹן וְנִכְסַת קוּדְשֵׁיהוֹן יִתַּסְקוּן לְרַעֲוָא עַל מַדְבְּחִי אֲרֵי בֵית מַקְדְשִׁי בֵית צְלוֹ יִתְקְרֵי לְכָל עַמְמַיָא:
(ח) נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה מְקַבֵּ֖ץ נִדְחֵ֣י יִשְׂרָאֵ֑ל ע֛וֹד אֲקַבֵּ֥ץ עָלָ֖יו לְנִקְבָּצָֽיו׃
אֲמַר יְיָ אֱלֹהִים דַעֲתִיד לְכַנָשָׁא מְבַדְרֵי יִשְׂרָאֵל עוֹד אֲקָרֵב גַלְוַתְהוֹן לְכַנָשָׁא יַתְהוֹן:
56 (4) For thus says the Lord to the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant;
(5) And to them will I give in my house and within my walls a memorial better than sons and daughters: I will give them an everlasting name, that shall not be cut off.
(6) Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keeps the sabbath and does not profane it, and all that hold fast to my covenant.
(7) Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted on my altar; for my house shall be called a house of prayer for all peoples.
(8) The Lord God who gathers the outcasts of Yisra᾽el says, Yet will I gather others to him, beside those of him that are already gathered.
כתובים
קט (כד) בִּ֭רְכַּי כָּשְׁל֣וּ מִצּ֑וֹם וּ֝בְשָׂרִ֗י כָּחַ֥שׁ מִשָּֽׁמֶן׃
רְכוּבַי אִתְּקַלוּ מִצוֹמָא וּבִסְרִי פַּתְרֵן מִלְהֱוֵי פַּטִים:
(כה) וַאֲנִ֤י ׀ הָיִ֣יתִי חֶרְפָּ֣ה לָהֶ֑ם יִ֝רְא֗וּנִי יְנִיע֥וּן רֹאשָֽׁם׃
וַאֲנָא הֲוֵיתִי קְלָנָא לְהוֹן יֶחְמוּן יָתִי יְטַלְטְלוּן רֵישֵׁיהוֹן:
(כו) עׇ֭זְרֵנִי יְהֹוָ֣ה אֱלֹהָ֑י ה֖וֹשִׁיעֵ֣נִי כְחַסְדֶּֽךָ׃
סְעוֹד לִי יְיָ אֱלֹהַי פְּרוֹק יָתִי הֵיךְ חַסְדָךְ:
(כז) וְֽ֭יֵדְעוּ כִּי־יָ֣דְךָ זֹּ֑את אַתָּ֖ה יְהֹוָ֣ה עֲשִׂיתָֽהּ׃
וְיֵדְעוּן אֲרוּם מְחָתָךְ דָא אַנְתְּ יְיָ עֲבַדְתָּהּ:
(כח) יְקַֽלְלוּ־הֵמָּה֮ וְאַתָּ֢ה תְבָ֫רֵ֥ךְ קָ֤מוּ ׀ וַיֵּבֹ֗שׁוּ וְֽעַבְדְּךָ֥ יִשְׂמָֽח׃
יְלַטְטוּן הִנוּן וְאַתְּ תְּבָרֵךְ יְקוּמוּן וְיִבַהֲתוּן וְעַבְדָךְ יֶחְדֵי:
109 (24) My knees totter through fasting; and my flesh fails of fatness.
(25) I have become a taunt to them: when they see me they shake their heads.
(26) Help me, O Lord my God: O save me according to Thy steadfast love:
(27) that they may know that this is Thy hand; that Thou, Lord, hast done it.
(28) Let them curse, but bless Thou: when they arise, let them be ashamed; but let Thy servant rejoice.
משנה
א. הֶשֵּׂג יָד, בַּנּוֹדֵר. וְהַשָּׁנִים, בַּנִּדָּר. וְהָעֲרָכִים, בַּנֶּעֱרָךְ, וְהָעֵרֶךְ, בִּזְמַן הָעֵרֶךְ. הֶשֵּׂג יָד בַּנּוֹדֵר, כֵּיצַד. עָנִי שֶׁהֶעֱרִיךְ אֶת הֶעָשִׁיר, נוֹתֵן עֵרֶךְ עָנִי. וְעָשִׁיר שֶׁהֶעֱרִיךְ אֶת הֶעָנִי, נוֹתֵן עֵרֶךְ עָשִׁיר:
ב. אֲבָל בַּקָּרְבָּנוֹת אֵינוֹ כֵן. הֲרֵי שֶׁאָמַר, קָרְבָּנוֹ שֶׁל מְצֹרָע זֶה עָלָי. אִם הָיָה מְצֹרָע עָנִי, מֵבִיא קָרְבַּן עָנִי. עָשִׁיר, מֵבִיא קָרְבַּן עָשִׁיר. רַבִּי אוֹמֵר, אוֹמֵר אֲנִי אַף בָּעֲרָכִין כֵּן. וְכִי מִפְּנֵי מָה עָנִי שֶׁהֶעֱרִיךְ אֶת הֶעָשִׁיר נוֹתֵן עֵרֶךְ עָנִי, שֶׁאֵין הֶעָשִׁיר חַיָּב כְּלוּם. אֲבָל הֶעָשִׁיר שֶׁאָמַר עֶרְכִּי עָלָי, וְשָׁמַע הֶעָנִי וְאָמַר, מַה שֶּׁאָמַר זֶה עָלָי, נוֹתֵן עֵרֶךְ עָשִׁיר. הָיָה עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, נוֹתֵן עֵרֶךְ עָשִׁיר. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ עָנִי וְהֶעֱשִׁיר וְחָזַר וְהֶעֱנִי, נוֹתֵן עֵרֶךְ עָשִׁיר:
ג. אֲבָל בַּקָּרְבָּנוֹת אֵינוֹ כֵן, אֲפִלּוּ אָבִיו מֵת וְהִנִּיחַ לוֹ רִבּוֹא, סְפִינָתוֹ בַיָּם וּבָאוּ בְרִבּוֹאוֹת, אֵין לַהֶקְדֵּשׁ בָּהֶן כְּלוּם:
ד. שָׁנִים בַּנִּדָּר כֵּיצַד, יֶלֶד שֶׁהֶעֱרִיךְ אֶת הַזָּקֵן, נוֹתֵן עֵרֶךְ זָקֵן. וְזָקֵן שֶׁהֶעֱרִיךְ אֶת הַיֶּלֶד, נוֹתֵן עֵרֶךְ יֶלֶד. וַעֲרָכִים בַּנֶּעֱרָךְ כֵּיצַד, אִישׁ שֶׁהֶעֱרִיךְ אֶת הָאִשָּׁה, נוֹתֵן עֵרֶךְ אִשָּׁה. וְאִשָּׁה שֶׁהֶעֱרִיכָה אֶת הָאִישׁ, נוֹתֶנֶת עֵרֶךְ אִישׁ. וְהָעֵרֶךְ בִּזְמַן הָעֵרֶךְ כֵּיצַד, הֶעֱרִיכוֹ פָּחוּת מִבֶּן חָמֵשׁ וְנַעֲשָׂה יוֹתֵר עַל בֶּן חָמֵשׁ, פָּחוּת מִבֶּן עֶשְׂרִים וְנַעֲשָׂה יוֹתֵר עַל בֶּן עֶשְׂרִים, נוֹתֵן כִּזְמַן הָעֵרֶךְ. יוֹם שְׁלֹשִׁים, כִּלְמַטָּה מִמֶּנּוּ. שְׁנַת חָמֵשׁ וּשְׁנַת עֶשְׂרִים, כִּלְמַטָּה מִמֶּנּוּ, שֶׁנֶּאֱמַר (ויקרא כז), וְאִם מִבֶּן שִׁשִּׁים שָׁנָה וָמַעְלָה אִם זָכָר, הֲרֵי אָנוּ לְמֵדִים בְּכֻלָּם מִשְּׁנַת שִׁשִּׁים. מַה שְּׁנַת שִׁשִּׁים כִּלְמַטָּה מִמֶּנָּה, אַף שְׁנַת חָמֵשׁ וּשְׁנַת עֶשְׂרִים כִּלְמַטָּה מִמֶּנָּה. הֵן. אִם עָשָׂה שְׁנַת שִׁשִּׁים כִּלְמַטָּה מִמֶּנָּה לְהַחֲמִיר, נַעֲשֶׂה שְׁנַת חָמֵשׁ וּשְׁנַת עֶשְׂרִים כִּלְמַטָּה מִמֶּנָּה לְהָקֵל. תַּלְמוּד לוֹמַר, שָׁנָה שָׁנָה, לִגְזֵרָה שָׁוָה. מַה שָּׁנָה הָאֲמוּרָה בִשְׁנַת שִׁשִּׁים, כִּלְמַטָּה מִמֶּנָּה, אַף שָׁנָה הָאֲמוּרָה בִשְׁנַת חָמֵשׁ וּשְׁנַת עֶשְׂרִים, כִּלְמַטָּה מִמֶּנָּה, בֵּין לְהָקֵל בֵּין לְהַחֲמִיר. רַבִּי אֶלְעָזָר אוֹמֵר, עַד שֶׁיִּהְיוּ יְתֵרוֹת עַל הַשָּׁנִים חֹדֶשׁ וְיוֹם אֶחָד:
1. Affordability, which is written in the Torah: “According to the means of him who vowed shall the priest valuate him” (Leviticus 27:8), is determined in accordance with the means of the one taking the vow, and the sum fixed by the Torah based on the years of age is in accordance with the age of the subject of the vow. And the distinction based on sex that is written in the halakhot of valuations is stated with regard to the one valuated, and the different valuation based on the age of the one valuated is determined at the time one takes the vow of valuation. The mishna elaborates: Affordability is in accordance with the means of the one taking the vow; how so? A destitute person who valuated a wealthy person gives the valuation in accordance with the means of a destitute person, as determined by the priest. And a wealthy person who valuated a destitute person gives the valuation in accordance with the means of a wealthy person, the sum of which is fixed in the Torah.
2. But with regard to offerings that is not so, as one who took a vow and said: It is incumbent upon me to provide the offering of this leper, to a leper who requires it for his purification; if the one undergoing purification was a destitute leper, the one who took the vow brings the offering of a destitute leper, which is one male sheep, a tenth of an ephah of fine flour, and two doves or two pigeons (see Leviticus 14:21–22). If the one undergoing purification was a wealthy leper, the one who took the vow brings the offering of a wealthy leper, which is two male sheep, a ewe, and three-tenths of a ephah of fine flour (see Leviticus 14:10). Rabbi Yehuda HaNasi says: I say: Even with regard to valuations it is so. He explains: For what reason does a destitute person who valuated a wealthy person give the valuation in accordance with the means of a destitute person? It is due to the fact that the wealthy person is not obligated to pay anything, as the debt was generated by the destitute person who vowed to donate the valuation of a wealthy individual. But in a case similar to that of the offerings of a leper, in the case of a wealthy person who said: It is incumbent upon me to donate my valuation, and a destitute person heard him and said: It is incumbent upon me to donate that which he said, the destitute person gives the valuation of a wealthy person. If when one took a vow of valuation he was destitute and he became wealthy, or if he was wealthy and became destitute, he gives the valuation in accordance with the means of a wealthy person. Rabbi Yehuda says: This is the halakha not only in a case where one was wealthy either at the time he took the vow or at the time of payment; even if when one took a vow of valuation he was destitute and he became wealthy and again became destitute, he gives the valuation in accordance with the means of a wealthy person.
3. But with regard to the offerings of a leper that is not so, as the offerings that one brings are determined by his status at the time he brings them. Even if it is common knowledge that his father died and left him an inheritance of ten thousand dinars, or that his ship is at sea and merchandise valued at ten thousand dinars is coming into his possession, the Temple treasury has no share in it. His payment is determined solely by his present situation.
4. The sum fixed by the Torah based on the years of age is in accordance with the age of the subject of the vow; how so? A youth who valuated an elder gives the valuation of an elder, and an elder who valuated a youth gives the valuation of a youth. And the distinction based on sex that is written in the halakhot of valuations is stated with regard to the one valuated; how so? A man who valuated a woman gives the valuation of a woman, and a woman who valuated a man gives the valuation of a man. And the different valuation based on the age of the one valuated is determined at the time one takes the vow of valuation; how so? If one valuated another when he was less than five years old, when his valuation is five shekels, and before payment to the Temple treasury the subject of the vow became more than five years old, when his valuation is ten shekels; or if one valuated another when he was less than twenty years old, when his valuation is ten shekels, and before payment to the Temple treasury the subject of the vow became more than twenty years old, when his valuation is fifty shekels, in all these cases he gives payment according to the age of the subject of the valuation at the time of the valuation. The Torah provides three age categories that determine the amount of the valuation: From the age of one month until age five, from age five until age twenty, and from age twenty until age sixty. For anyone less than one month old there is no valuation. The halakhic status of the thirtieth day is like that of the period preceding thirty days, and therefore the one who took the vow is exempt. Likewise, the halakhic status of the fifth year and the twentieth year is like that of the period preceding them. As it is stated: “And if it is from sixty years old and upward” (Leviticus 27:7), and we derive all the other age categories from the sixtieth year: Just as the halakhic status of the sixtieth year, where upward is written, is like that of the period preceding it, so too, the halakhic status of the fifth year and the twentieth year is like that of the period preceding them. The mishna asks: Is that so? Can one derive a halakha in this manner? If the Torah rendered the halakhic status of the sixtieth year like that of the period preceding it in order to be stringent and require one who valuated a sixty-year-old person to pay his valuation to the Temple treasury, shall we render the halakhic status of the fifth year and the twentieth year like that of the period preceding them in order to be lenient and pay a lower sum? Therefore, the verse states “year” with regard to the fifth and twentieth years (see Leviticus 27:3–6), and “year” with regard to the sixtieth year (Leviticus 27:7), for a verbal analogy. Just as the halakhic status of the year stated with regard to the sixtieth year is like that of the period preceding it, so too, the halakhic status of the year stated with regard to the fifth year and the twentieth year is like that of the period preceding them, both in order to be lenient and in order to be stringent. Rabbi Eliezer says: Their halakhic status remains like that of the period preceding it, until they will be aged one month and one day beyond the fifth, twentieth, and sixtieth years.
גמרא
תָּנוּ רַבָּנָן: שָׁנָה הָאֲמוּרָה בְּקָדָשִׁים שָׁנָה הָאֲמוּרָה בְּבָתֵּי עָרֵי חוֹמָה שְׁתֵּי שָׁנִים בִּשְׂדֵי אֲחוּזָה וְשֵׁשׁ שָׁנִים שֶׁבְּעֶבֶד עִבְרִי וְכֵן שֶׁבְּבֵן וְשֶׁבְּבַת כֻּלָּן מֵעֵת לְעֵת. שָׁנָה הָאֲמוּרָה בַּקֳּדָשִׁים מְנָלָן אָמַר רַב אַחָא בַּר יַעֲקֹב אָמַר קְרָא (ויקרא יב) כֶּבֶשׂ בֶּן שְׁנָתוֹ שְׁנָתוֹ שֶׁלּוֹ וְלֹא שֶׁל מִנְיַן עוֹלָם. שָׁנָה הָאֲמוּרָה בְּבָתֵּי עָרֵי חוֹמָה דִּכְתִיב (שם כה) עַד תּוֹם שְׁנַת מִמְכָּרוֹ. מִמְכָּרוֹ שֶׁלּוֹ וְלֹא שָׁנָה לְמִנְיַן עוֹלָם. שְׁתֵּי שָׁנִים שֶׁבִּשְׂדֵה אֲחוּזָה דִּכְתִיב: בְּמִסְפַּר שְׁנֵי תְּבוּאוֹת יִמְכָּר לָךְ. פְּעָמִים שֶׁאָדָם אוֹכֵל שָׁלשׁ תְּבוּאוֹת בִּשְׁתֵּי שָׁנִים. שֵׁשׁ שֶׁבְּעֶבֶד עִבְרִי דִּכְתִיב (שמות כא) שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִיעִית זִמְנִין דִּבַשְּׁבִיעִית נָמֵי יַעֲבֹד. וְשֶׁבְּבֵן וּשְבְבַּת כֻּלָּן מֵעֵת לְעֵת לְמַאי הִלְכְתָא אָמַר רַב גִּידֵל אָמַר רַב: לְעֵרְכִין רַב יוֹסֵף אָמַר: לְפִרְקִין וְיוֹצֵא דּוֹפֶן. אָמַר לֵהּ אַבַּיֵי לְרַב יוֹסֵף מִי פְלִיגִיתוּ אָמַר לֵהּ לֹא אֲנָא אָמְרִי חָדָא וְהוּא אָמַר חֲדָא הָכִי נָמֵי מִסְתַּבְּרָא דְּאִי סַלְקָא דַּעְתָּךְ פְּלִיגִי מָאן דְּאָמַר לְעֵרְכִין לֹא אָמַר לְיוֹצֵא דּוֹפֶן. וְהָאָמַר רַב: הִלְכְתָא בְּכֹלָּהּ פִּירְקָא מֵעֵת לְעֵת וְאֶלָּא לְמָאן דְּאָמַר לְעֵרְכִין מַאי טַעֲמָא לֹא אָמַר לְיוֹצֵא דּוֹפֶן דּוּמְיָא דְהַנָּךְ מַה הַנָּךְ דִּכְתִיבָא אַף הַנָּךְ דִּכְתִיבָא. וְאִידָךְ אִי סָלְקָא דַּעְתָּךְ דִּכְתִיבָא הַאי שֶׁבְּבֵן וְשֶׁבְּבַת, שֶׁבְּזָכָר וְשֶׁבִּנְקֵבָה מִיבָּעִי לֵהּ וּמַאי שְׁנָא נְקֵבָה דְּכִי מִיזְקְנָא קַיְמָא אַתִּילְתָּא וּמַאי שְׁנָא זָכָר דְּלָא קָאִי אַתִּילְתָּא. אָמַר חִזְקִיָּה: אַמְרֵי אִינְשֵׁי סָבָא בְּבֵיתָא פָּאחָא בְּבֵיתָא סַבְתָּא בְּבֵיתָא סִימָא בְּבֵיתָא:
§ The Sages taught in a baraita: With regard to the period of one year stated with regard to sacrificial animals, e.g., “sheep in their first year” (Numbers 28:3); and the one year stated with regard to houses of walled cities, during which time it is permitted to redeem a sold house in a walled city (Leviticus 25:29); and the two years stated with regard to an ancestral field, during which one may not yet redeem an ancestral field he has sold (Leviticus 25:15); and the six years stated with regard to a Hebrew slave (Exodus 21:2); and similarly, the years stated with regard to a son and with regard to a daughter, as explained below; all of these are calculated from the time of day at the start of the period to the time of day at the end of the period, i.e., these periods are units of whole years; they do not expire on predetermined dates, such as at the end of the calendar year.
The Gemara asks: With regard to the one year stated with regard to sacrificial animals, from where do we derive that it is calculated by whole years rather than calendar years? Rav Aḥa bar Ya’akov says that the verse states: “A sheep in its first year” (Leviticus 12:6). Since the verse does not state: A sheep in the first year, it means a year based on the calculation of its own life, and not a year based on the counting of the world, i.e., the calendar year.
The Gemara continues clarifying the baraita: The halakha that the one year stated with regard to houses of walled cities is calculated by a whole year and not a calendar year is derived from the fact that it is written: “Then he may redeem it within a whole year after it is sold, for a full year he shall have the right of redemption” (Leviticus 25:29). The verse is referring to a year counted from the day of its own sale, and not the year of the counting of the world.
The Gemara states: Concerning the two years stated with regard to an ancestral field, this is derived from the fact that it is written: “According to the number of years of the crops he shall sell to you” (Leviticus 25:15). The plural form of both “years” and “crops” indicates that the number of years does not necessarily correspond to the quantity of crops. Consequently, there are times when a person might eat three yields of crops in two years. If one purchased a field at the end of the calendar year when its yield had not yet been harvested, and he harvested that yield and subsequently grew and harvested two more crops before the completion of two whole years from the sale, he would have eaten three yields in less than two years. This is not possible if one follows the calendar years, as a new year would start soon after the purchase.
The Gemara states: The halakha that the six years stated with regard to a Hebrew slave is calculated by whole years, not calendar years, is derived from the fact that it is written: “Six years he shall work; and in the seventh he shall go out free for nothing” (Exodus 21:2). The word “and” in the phrase: “And in the seventh,” teaches that sometimes it turns out that he shall also work in the seventh calendar year, if six full years have not passed from when he was sold. For example, if he was sold in the month of Nisan, although five years and six months have passed when Tishrei, the first month of the seventh year, arrives, since he has not yet completed six years of service he must work in this seventh calendar year as well, until the day of the month in which he was sold.
The baraita also teaches: The years stated with regard to a son and with regard to a daughter are among these terms calculated from the time at the start of the period to the time at the end of the period. The Gemara asks: With regard to what halakha is this stated? Rav Giddel said that Rav said: With regard to valuations, i.e., that the age of a valuated male or female is calculated in whole years from the date of their birth, not by calendar years. Rav Yosef said: The halakha is stated with regard to the matters taught in the fifth chapter of tractate Nidda, which is called after its opening words: Yotze Dofen, i.e., an animal born by caesarean section. In other words, when a mishna in that chapter, which deals with various matters related to the ages of sons and daughters, mentions years, it means full years, even when it does not state this explicitly.
Abaye said to Rav Yosef: Do you and Rav dispute this matter, i.e., when you apply the mention of a son and a daughter to different cases, do each of you reject the opinion of the other? Rav Yosef said to Abaye: No, we do not disagree; I said one matter and he said one different matter. The Gemara adds: This too stands to reason, as if it enters your mind that they disagree on this matter, then with regard to the one who says full years are required for determining valuations, does he not also say that full years are used for the halakhot of Yotze Dofen? But doesn’t Rav say, like Rav Yosef, that the halakha in that entire chapter is that the ages of the sons and daughters are determined from the time at the start of the period to the time at the end of the period, not by calendar years?
The Gemara asks: But if that is the case, then according to the one who says that the reference to full years mentioned in the baraita is for determining valuations, i.e., Rav, what is the reason he did not say that the baraita is referring to the halakhot of Yotze Dofen? The Gemara answers: Rav would claim that the years of a son and a daughter in the baraita are similar to these other cases mentioned in the baraita: Just as those numbers of years are explicitly written in the Torah, so too these years of the sons and daughters are referring to matters where the years are written in the Torah, i.e., the years of valuations, unlike the topics discussed in Yotze Dofen, where the years are not mentioned expressly in the Torah.
The Gemara asks: And with regard to the other, Rav Yosef, how would he respond to this contention? He would maintain that if it enters your mind that the baraita is referring to the years of valuations, which are written in the Torah, then this phrase in the baraita: With regard to a son and with regard to a daughter, is unsuitable.
Rather, the baraita should have stated: With regard to the male and with regard to the female, which are the terms the Torah uses with regard to valuations. The terms son and daughter are used in Yotze Dofen.
With regard to valuations, the Gemara asks: And what is different with regard to a female, that when she ages past sixty years she stands at a valuation of ten shekels, one-third of her previous valuation of thirty shekels, and what is different with regard to a male, that when he ages past sixty, at which point he has a valuation of fifteen shekels, he does not stand at even one-third of his previous valuation of fifty shekels? Ḥizkiya said that people say a popular saying: If there is an elderly man in the home, there is a burden [paḥa] in the home, as he does not help with anything; if there is an elderly woman in the home, there is a treasure in the home,as she assists with various domestic labors.
זוהר
בְּהַאי יוֹמָא מִתְעַטַּר כַּהֲנָא בְּעִטְּרִין עִלָּאִין וְהוּא קָאִים בֵּין עִלָּאֵי וְתַתָּאֵי וּמְכַפֵּר עֲלֵיהּ וְעַל בֵּיתֵיהּ וְעַל כַּהֲנֵי וְעַל מַקְדְּשָׁא וְעַל יִשְׂרָאֵל כֻּלְּהוּ. תָּאנָא בְּשַׁעְתָּא דְּעָאל בְּדָמָא דְּפָר מְכַוֵּן בְּרֵישָׁא דִּמְהֵימָנוּתָא וְאַדֵּי בְּאֶצְבָּעֵיהּ כְּמָה דִּכְתִיב (ויקרא ט''ז) וְהִזָּה אוֹתוֹ עַל הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת וְהֵיךְ עָבִיד בָּסִים בְּקַפְטָא (ס''א בְּקַטְפָא) דְּאֶצְבָּעָא וְאַדֵּי כְּמַצְלִיף בְּטִיצְפִּין דְּאֶצְבָּעָא לְסִטְרֵי קַפְתּוֹרָא (ס''א קַטְפוֹרָא) אַדֵּי וְאִתְכַּוָּן וְשָׁארֵי לְמַמְנֵי אַחַת. אַחַת וְאַחַת. אַחַת בִּלְחוֹדָאָה. אַחַת דְּכָלִיל כֹּלָּא. אַחַת שְׁבָחָא דְּכֹלָּא. אַחַת דְּכֹלָּא אַהֲדְרָן לְקִבְלָהּ. אַחַת רֵישָׁא דְּכֹלָּא. לְבָתַר אַחַת וְאַחַת דְּאִנּוּן שַׁרְיָן כַּחֲדָא בִּרְעוּתָא בְּאַחְוָתָא וְלָא מִתְפָּרְשָׁן לְעָלְמִין בָּתַר דְּמָטָא לְהַאי וְאַחַת דְּהִיא אֵימָא דְּכֹלָּא. מִכָּאן שָׁרָא לְמִימְנֵי בְּזִוּוּגָא וּמַנֵּי וְאָמַר אַחַת וּשְׁתַּיִם. אַחַת וְשָׁלש. אַחַת וְאַרְבַּע. אַחַת וְחָמֵשׁ. אַחַת וָשֵׁשׁ. אַחַת וָשֶׁבַע. בְּגִין לְאַמְּשָׁכָא וּלְנַגְּדָא לְהַאי אַחַת דְּהִיא אֵימָא (יַמָא) עִלָּאָה בְּדַרְגִין יְדִיעָן לְכִתְרָא (ס''א לְנַהֲרָא) לְאִימָא תַּתָּאָה וּלְאַמְּשָׁכָא נַהֲרִין עֲמִיקִין מֵאַתְרַיְהוּ לִכְנֶסֶת יִשְׂרָאֵל. וְעַל דָּא יוֹמָא דָּא תְּרֵי נְהוֹרִין נַהֲרִין כַּחֲדָא אִימָא עִלָּאָה נַהֲרָא לְאִימָא תַּתָּאָה וְעַל דָּא כְּתִיב יוֹם הַכִּפּוּרִים כְּמָה דְּאִתְמַר:
בַּיּוֹם הַזֶּה מִתְעַטֵּר הַכֹּהֵן בַּעֲטָרוֹת עֶלְיוֹנוֹת, וְהוּא עוֹמֵד בֵּין הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים, וּמְכַפֵּר עָלָיו, וְעַל בֵּיתוֹ, וְעַל הַכֹּהֲנִים, וְעַל הַמִּקְדָּשׁ, וְעַל כָּל יִשְׂרָאֵל. בְּשָׁעָה שֶׁנִּכְנָס הַכֹּהֵן עִם דַּם הַפָּר, הָיָה מְכַוֵּן בְּרֹאשׁ הָאֱמוּנָה, וּמַזֶּה בְּאֶצְבָּעוֹ, כְּדִכְתִיב וְהִזָּה אוֹתוֹ עַל הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת. וְאֵיךְ עָשָׂה. טָבַל בַּדָּם בְּרֹאשׁ הָאֶצְבַּע, וּמַזֶּה כְּמַצְלִיף בַּטִּפּוֹת שֶׁבְּאֶצְבַּע לְצַד הַכַּפֹּרֶת, הִזָּה וְהִתְכַּוֵּן וְהִתְחִיל לִמְנוֹת, אַחַת, אַחַת וְאַחַת. אַחַת, בִּלְבַדָּהּ, דְּהַיְנוּ אַחַת הַכּוֹלֶלֶת הַכֹּל, אַחַת, שֶׁהִיא שֶׁבָח הַכֹּל, אַחַת שֶׁהַכֹּל פּוֹנִים כְּנֶגְדָהּ, אַחַת, שֶׁהִיא רֹאשׁ הַכֹּל, וְאַחַר כָּךְ אַחַת וְאַחַת, שֶׁהֵם שׁוֹרִים בְּיַחַד בְּרָצוֹן, בְּאַחְוָה, וְאֵינָם נִפְרָדִים זֶה מִזֶּה לְעוֹלָם. אַחַר שֶׁהִגִּיעַ אֶל וְאַחַת הַזּוֹ, שֶׁהִיא אִמָּא שֶׁל הַכֹּל, הוּא מַתְחִיל לִמְנוֹת מִכָּאן, בְּחִבּוּר, וְסוֹפֵר וְאוֹמֵר, אַחַת וּשְׁתַּיִם, אַחַת וְשָׁלֹשׁ, אַחַת וְאַרְבַּע, אַחַת וְחָמֵשׁ, אַחַת וָשֵׁשׁ, אַחַת וָשֶׁבַע, כְּדֵי לְהַמְשִׁיךְ וּלְהוֹבִיל אֶת אַחַת הַזּוֹ, שֶׁהִיא אִמָּא עֶלְיוֹנָה, בַּמַּדְרֵגוֹת הַיְדוּעוֹת כַּנִּזְכָּר לְעֵיל, אֶל הַכֶּתֶר שֶׁל אִמָּא הַתַּחְתּוֹנָה, וּלְהַמְשִׁיךְ נְהָרוֹת עֲמוּקִים מִמְּקוֹמָם, לִכְנֶסֶת יִשְׂרָאֵל, וְעַל כֵּן בַּיּוֹם הַזֶּה מְאִירִים שְׁנֵי אוֹרוֹת יַחַד, שֶׁהֵם אִמָּא עִלָּאָה הַמְּאִירָה לְאִמָּא תַּתָּאָה, וְעַל כֵּן כָּתוּב יוֹם הַכִּפּוּרִים, לָשׁוֹן רַבִּים, כְּמוֹ שֶׁאָמַרְנוּ.
הלכה פסוקה
א. בְּכָל הַכֵּלִים נוֹטְלִין לְיָדַיִם וַאֲפִלּוּ כְּלֵי גְּלָלִים וּכְלֵי אֲדָמָה וְהוּא שֶׁיִּהְיוּ שְׁלֵמִים. כְּלִי שֶׁאֵינוֹ מַחֲזִיק רְבִיעִית אוֹ אֵין בּוֹ רְבִיעִית אֵין נוֹתְנִין מִמֶּנּוּ לְיָדַיִם:
ב. הַכֹּל כְּשֵׁרִין לִתֵּן לְיָדַיִם אֲפִלּוּ חֵרֵשׁ שׁוֹטֶה וְקָטָן. אִם אֵין שָׁם אַחֵר מַנִּיחַ הַכְּלִי בֵּין בִּרְכָּיו וְצָק עַל יָדָיו אוֹ יַטֶּה הֶחָבִית עַל יָדָיו וְיִטֹּל אוֹ נוֹטֵל יָדוֹ אַחַת וְצָק בְּזוֹ עַל זוֹ וְחוֹזֵר וְצָק בָּרִאשׁוֹנָה עַל הַשְּׁנִיָּה. וְהַקּוֹף נוֹטֵל לְיָדַיִם:
ג. הַשֹּׁקֶת שֶׁדּוֹלֶה אָדָם בְּיָדוֹ אוֹ בַּגַּלְגַּל וְנוֹתֵן לְתוֹכָהּ וְהַמַּיִם נִמְשָׁכִין מִמֶּנָּה בְּאַמָּה וְהוֹלְכִין וּמַשְׁקִין הַיְרָקוֹת אוֹ הַבְּהֵמָה וְהִנִּיחַ יָדָיו בַשֹּׁקֶת וְעָבְרוּ הַמַּיִם וְשָׁטְפוּ עַל יָדָיו לֹא עָלְתָה לוֹ נְטִילָה שֶׁהֲרֵי אֵין כָּאן נוֹתֵן עַל יָדָיו. וְאִם הָיוּ יָדָיו קְרוֹבוֹת לִשְׁפִיכַת הַדְּלִי עַד שֶׁנִּמְצְאוּ הַמַּיִם שֶׁשָּׁטְפוּ עַל יָדָיו מִכֹּחַ נְתִינַת הָאָדָם עָלְתָה לוֹ נְטִילָה:
All kinds of vessels may be used for washing the hands, even those made of dung or of earth, provided that they are whole. A vessel which does not hold a quarter of a log or which at the time does not actually contain that quantity of water is not to be used for washing the hands.
Anyone, even a deaf-mute, idiot or minor, is qualified to pour water on a person's hands for ritual washing. If no one else is present, the person washing his hands places the vessel between his knees and so causes the water to flow upon the hands or tilts the cask above his hands and so washes them, or holding the vessel in each hand alternately, washes the other. An ape may be employed for pouring the water.
In the case of a trough, filled by hand or by means of a wheel, from which the water passes into a trench to irrigate growing vegetables or to water cattle; if a person puts his hands in the trough and the water passes over them and rinses them, this does not constitute a ritual washing of the hands. But if they were held close to the place where the bucket empties the water into the trough, so that the waters flow over the hands as the direct effect of the action of the man who poured the water into the trough, it is accounted a ritual washing.
מוסר
הֶחָנֵף אֲשֶׁר יְהַלֵּל רִשְׁעַת בְּנֵי אָדָם אִם בְּפָנָיו אִם שֶׁלֹּא בְּפָנָיו אַף עַל פִּי שֶׁלֹּא יַצְדִּיקֶנּוּ עַל חֲמָסוֹ וְלֹא יְכַזֵּב עַל מִשְׁפָּטוֹ, אֲבָל יֹאמַר עָלָיו כִּי אִישׁ טוֹב הוּא. וְעַל זֶה נֶאֱמַר (משלי כח) עוֹזְבֵי תוֹרָה יְהַלְּלוּ רָשָׁע כִּי לוּלֵא אֲשֶׁר עָזַב אֶת הַתּוֹרָה לֹא הִלֵּל הָעוֹבֵר עַל דְּבָרֶיהָ וּמֵפֵר מִצְוֹתֶיהָ וְגַם כִּי לֹא יְשַׁבַּח אֶת הָרָשָׁע זוּלָתִי בַּמֶּה שֶׁנִּמְצָא בּוֹ מִן הַטּוֹב וְיָלִיץ עָלָיו בִּפְנֵי בְּנֵי אָדָם לְהַגִּיד לְאָדָם יָשְׁרוֹ גַּם זוּ רָעָה חוֹלָה כִּי בְּהַזְכִּירוֹ אֶת הַטּוֹב וְאֶת הָרָע לֹא יַזְכִּיר וְעַל כָּל פְּשָׁעָיו יְכַסֶּה צַדִּיק יֵחָשֵׁב אֵצֶל הַשּׁוֹמְעִים וְיִתְּנוּ לוֹ יְקָר וְיָרִים יָדוֹ וְגָבַר. וּכְבָר הִקְדַּמְנוּ לְהוֹדִיעֲךָ הַמִּכְשׁוֹלוֹת וְהַשְּׁחִיתוּת הַנִּמְצָאוֹת בִּכְבוֹד הָרְשָׁעִים עַל כֵּן לֹא נָכוֹן לְהַזְכִּיר צִדְקָתָם בִּלְתִּי אִם יַזְכִּיר רִשְׁעָם וְכִסְלָם, כְּמוֹ שֶׁנֶּאֱמַר (שם י) וְשֵׁם רְשָׁעִים יִרְקָב. וְנֶאֱמַר (ישעיה נג) אֲנִי אַגִּיד צִדְקָתְךָ וְאֶת מַעֲשֶׂיךָ וְלֹא יוֹעִילוּךָ. פֵּרוּשׁ לֹא יוֹעִילוּךָ מַעֲשֶׂיךָ הַטּוֹבִים לְהַצִילְךָ מֵרָעָתְךָ בְּקוּמִי לַמִּשְׁפָּט בְּערְכֵי לְעֻמָּתָם רַב פְּשָׁעֶיךָ וּמַעֲשֵׂה תַּעְתּוּעֶיךָ כִּי דִבְרֵי עֲוֹנוֹתֶיךָ גָּבְרוּ מֵהֶם. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ כִּי מִי שֶׁעֲוֹנוֹתָיו מְרֻבִּים מִזְּכֻיּוֹתָיו נִכְתָּב וְנֶחְתָּם לְמִיתָה וְהָרְשָׁעִים נִכָּרִים הֵם בְּשִׂיחָתָם וְהַנְהָגָתָם כַּאֲשֶׁר הִקְדַּמְנוּ לָךְ בְּשַׁעֲרֵי יִרְאַת חֵטְא. וְהִנֵּה הַצַדִּיקִים יְתַעֲבוּ הָרָשָׁע, כְּמוֹ שֶׁנֶּאֱמַר (משלי כט) תּוֹעֲבַת צַדִּיקִים אִישׁ עָוֶל. וַאֲשֶׁר בְּסוֹד הַצַדִּיקִים לֹא יִהְיֶה אִם תָּעֵב לֹא יְתַעֲבֶנּוּ גַּם קֹב לֹא יִקָּבֶנּוּ גַּם בָּרֵךְ לֹא יְבָרְכֶנּוּ וְיִתָּכֵן כִּי יִקַּר מִקְרֶה הַמְשַׁבֵּחַ אֶת הָרָשָׁע מִדֶּרֶךְ פְּתָיוּת כִּי הַפְּתִי אוֹמֵר לְשַׁבֵּחַ טוֹב הוּא אִם הָיוֹ יִהְיֶה עַל דְּבַר אֱמֶת וְאִם תִּהְיֶה תְּמוּרָתוֹ וּמִבְּלִי הַדַּעַת שַׁבֵּחַ הוּא אֶת הַמֵּתִים, כִּי אָמְרוּ רַבּוֹתֵינוּ עַל הָרְשָׁעִים רְפָאִים יֵחָשְׁבוּ בַּחַיִּים וּמֵתִים קְרוּיִים, שֶׁנֶּאֱמַר (קהלת ט) וְהַמֵּתִים אֵינָם יוֹדְעִים מְאוּמָה וְהַשְּׁגָגָה הַזֹּאת עוֹלָה זָדוֹן כִּי לֹא יֶאֱהַב הָעֶבֶד אֶל הָאָדוֹן אִם יֶאֱהַב מְשַׂנְּאָיו וִיקָרֵב רְחוֹקָיו יַקְפִּיד. וְנֶאֱמַר (משלי ג) וּכְסִילִים מֵרִים קָלוֹן וּכְבָר הִקְדַּמְנוּ פֵּרוּשׁוֹ:
The second section: The flatterer who praises the evildoer in front of people - whether in front of him or not in front of him - even though he does not justify him for his extortion or lie about his trial, but says about him that he is a good man. About this is it stated (Proverbs 28:4), “Those who forsake Torah praise the wicked.” For had he not forsaken the Torah, he would not have praised one who transgressed its words and breached its commandments. Even if he only praises the evildoer for that which he finds that is good about him and he defends him to people to tell them of his righteousness, but he does not mention the bad - this too is a sore evil. For in his mentioning the good and not mentioning the bad and covering up all of his transgression, he will be thought of as a righteous man by those listening and they will give him honor and elevate him. And we have already mentioned [and] let you know the stumbling blocks and the destruction that is found in honoring evildoers. Hence it is incorrect to mention their righteousness without mentioning their evil and foolishness as well, as it is stated (Proverbs 10:7), “But the fame of the wicked rots.” And it is [also] stated (Isaiah 57:12), “I hereby pronounce judgment upon your deeds; your deeds shall not help you.” The explanation is [that] your good deeds will not help to save you from your evil when you will come to judgement and in My evaluation for eternity - since the matters of your iniquities finished off [their merit]. And it is like our Rabbis said (Rosh Hashanah 16b), “One whose iniquities are greater than his merits is written and sealed for death.” And evildoers are recognizable by their speech and behavior, as we discussed earlier with you, in the Gates of the Fear of Sin (no longer extant).
And behold the righteous abominate the evildoer, as it is stated (Proverbs 29:26), “The unjust man is an abomination to the righteous.” And with one who is not in the counsel of the sages - if he does not surely abominate him, nor surely curse him; he should also surely not bless him.
And it is likely that the case of the one praising the evildoers is from foolishness. For the fool (he) intends to praise the good - whether it is about the truth, or whether it is the opposite. And without knowing, he is praising the dead. For our Rabbis said (Berakhot 18b), [that] evildoers are considered like wraiths, as it is stated (Ecclesiastes 9:5). “But the dead know nothing.” But this unintentional sin is considered wanton. For a master would not love a slave, if [the slave] loves [the master’s] enemies and brings close those who he has distanced. Should they not know this from the intellect, that this is so? And it is stated (Proverbs 3:35), “disgrace uplifts dullards.”