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חק לישראל - פרשת וילך יום רביעי

תורה

יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
לא (טז) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה הִנְּךָ֥ שֹׁכֵ֖ב עִם־אֲבֹתֶ֑יךָ וְקָם֩ הָעָ֨ם הַזֶּ֜ה וְזָנָ֣ה ׀ אַחֲרֵ֣י ׀ אֱלֹהֵ֣י נֵכַר־הָאָ֗רֶץ אֲשֶׁ֨ר ה֤וּא בָא־שָׁ֙מָּה֙ בְּקִרְבּ֔וֹ וַעֲזָבַ֕נִי וְהֵפֵר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אִתּֽוֹ׃
וַאֲמַר יְיָ לְמשֶׁה הָא אַתְּ שָׁכֵב עִם אֲבָהָתָךְ וִיקוּם עַמָּא הָדֵין וְיִטְעֵי בָּתַר טַעֲוַת עַמְמֵי אַרְעָא דִּי הוּא עָל תַּמָּן בֵּינֵיהוֹן וְיִשְׁבְּקוּן דַּחַלְתִּי וְיַשְׁנוּן יָת קְיָמִי דִּי גְזָרִית עִמְּהוֹן:
(יז) וְחָרָ֣ה אַפִּ֣י ב֣וֹ בַיּוֹם־הַ֠ה֠וּא וַעֲזַבְתִּ֞ים וְהִסְתַּרְתִּ֨י פָנַ֤י מֵהֶם֙ וְהָיָ֣ה לֶאֱכֹ֔ל וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הֲלֹ֗א עַ֣ל כִּי־אֵ֤ין אֱלֹהַי֙ בְּקִרְבִּ֔י מְצָא֖וּנִי הָרָע֥וֹת הָאֵֽלֶּה׃
וְיִתְקוֹף רָגְזִי בְהוֹן בְּיוֹמָא הַהוּא וְאַרְחֵקִנּוּן וֶאֱסַלֵּק שְׁכִנְתִּי מִנְּהוֹן וִיהוֹן לְמִבַּז וְיִעָרְעַן יָתְהוֹן בִּישָׁן סַגִּיאָן וְעָקָן וְיֵימַר בְּיוֹמָא הַהוּא הֲלָא מִדְּלֵית שְׁכִינַת אֱלָהַי בֵּינִי עָרְעוּנִי בִּישַׁיָּא הָאִלֵּין:
(יח) וְאָנֹכִ֗י הַסְתֵּ֨ר אַסְתִּ֤יר פָּנַי֙ בַּיּ֣וֹם הַה֔וּא עַ֥ל כׇּל־הָרָעָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה כִּ֣י פָנָ֔ה אֶל־אֱלֹהִ֖ים אֲחֵרִֽים׃
וַאֲנָא סַלָּקָא אֱסַלֵּק שְׁכִנְתִּי מִנְּהוֹן בְּיוֹמָא הַהוּא עַל כָּל בִּישָׁא דִּי עֲבָדוּ אֲרֵי אִתְפְּנִיּוּ לְטַעֲוַת עַמְמַיָּא:
(יט) וְעַתָּ֗ה כִּתְב֤וּ לָכֶם֙ אֶת־הַשִּׁירָ֣ה הַזֹּ֔את וְלַמְּדָ֥הּ אֶת־בְּנֵי־יִשְׂרָאֵ֖ל שִׂימָ֣הּ בְּפִיהֶ֑ם לְמַ֨עַן תִּהְיֶה־לִּ֜י הַשִּׁירָ֥ה הַזֹּ֛את לְעֵ֖ד בִּבְנֵ֥י יִשְׂרָאֵֽל׃
וּכְעַן כְּתִיבוּ לְכוֹן יָת תֻּשְׁבַּחְתָּא הָדָא וְאַלְּפַהּ יָת בְּנֵי יִשְׂרָאֵל שַׁוְּיַהּ בְּפֻמְהוֹן בְּדִיל דִּתְהֵי קֳדָמַי תֻּשְׁבַּחְתָּא הָדָא לְסָהִיד בִּבְנֵי יִשְׂרָאֵל:
(כ) כִּֽי־אֲבִיאֶ֜נּוּ אֶֽל־הָאֲדָמָ֣ה ׀ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לַאֲבֹתָ֗יו זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ וְאָכַ֥ל וְשָׂבַ֖ע וְדָשֵׁ֑ן וּפָנָ֞ה אֶל־אֱלֹהִ֤ים אֲחֵרִים֙ וַעֲבָד֔וּם וְנִ֣אֲצ֔וּנִי וְהֵפֵ֖ר אֶת־בְּרִיתִֽי׃
אֲרֵי אָעֵלִנּוּן לְאַרְעָא דִּי קַיֵּמִית לַאֲבָהָתְהוֹן עָבְדָא חֲלַב וּדְבַשׁ וְיֵיכְלוּן וְיִשְׂבְּעוּן וְיִתְפַּנְּקוּן וְיִתְפְּנוּן בָּתַר טַעֲוַת עַמְמַיָּא וְיִפְלְחֻנּוּן וְיִרְגְּזוּן קֳדָמַי וְיַשְׁנוּן יָת קְיָמִי:
(כא) וְ֠הָיָ֠ה כִּֽי־תִמְצֶ֨אןָ אֹת֜וֹ רָע֣וֹת רַבּוֹת֮ וְצָרוֹת֒ וְ֠עָנְתָ֠ה הַשִּׁירָ֨ה הַזֹּ֤את לְפָנָיו֙ לְעֵ֔ד כִּ֛י לֹ֥א תִשָּׁכַ֖ח מִפִּ֣י זַרְע֑וֹ כִּ֧י יָדַ֣עְתִּי אֶת־יִצְר֗וֹ אֲשֶׁ֨ר ה֤וּא עֹשֶׂה֙ הַיּ֔וֹם בְּטֶ֣רֶם אֲבִיאֶ֔נּוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר נִשְׁבַּֽעְתִּי׃
וִיהֵי אֲרֵי יְעָרְעָן יָתֵיהּ בִּישָׁן סַגִּיאָן וְעָקָן וְתָתֵב תֻּשְׁבַּחְתָּא הָדָא קֳדָמוֹהִי לְסָהִיד אֲרֵי לָא תִתְנְשֵׁי מִפּוּם בְּנֵיהוֹן אֲרֵי גְלֵי קֳדָמַי יָת יִצְרְהוֹן דִּי אִנּוּן עָבְדִין יוֹמָא דֵין עַד לָא אָעֵלִנּוּן לְאַרְעָא דִּי קַיֵּמִית:
31 (16) And the Lord said to Moshe, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go astray after the gods of the strangers of the land, into which they go to be among them, and will forsake me, and break my covenant which I have made with them.
(17) Then my anger will burn against them on that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say on that day, Are not these evils come upon us, because our God is not among us?
(18) And I will surely hide my face on that day for all the evils which they shall have perpetrated, in that they have turned to other gods.
(19) Now therefore write this poem for yourselves, and teach it the children of Yisra᾽el: put it in their mouths, that this poem may be a witness for me against the children of Yisra᾽el.
(20) For when I shall have brought them into the land of which I swore to their fathers, one flowing with milk and honey; and they shall have eaten and filled themselves, and grown fat; then will they turn to other gods, and serve them, and provoke me, and break my covenant.
(21) And it shall come to pass, when many evils and troubles have befallen them, that this poem shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their inclination, and what they do, even now, before I have brought them into the land of which I swore.

נביאים

נה (יא) כֵּ֣ן יִהְיֶ֤ה דְבָרִי֙ אֲשֶׁ֣ר יֵצֵ֣א מִפִּ֔י לֹא־יָשׁ֥וּב אֵלַ֖י רֵיקָ֑ם כִּ֤י אִם־עָשָׂה֙ אֶת־אֲשֶׁ֣ר חָפַ֔צְתִּי וְהִצְלִ֖יחַ אֲשֶׁ֥ר שְׁלַחְתִּֽיו׃
כֵּן הֲוֵי פִּתְגָם טוּבִי דְנָפֵק מִן קֳדָמַי לָא אֶפְשַׁר דְיִתוּב לִקְדָמַי רֵיקָן אֱלָהֵן עָבַד יַת דְרָעֵינָא וּמַצְלַח לִדְשָׁלַחְנָא לֵיהּ:
(יב) כִּֽי־בְשִׂמְחָ֣ה תֵצֵ֔אוּ וּבְשָׁל֖וֹם תּוּבָל֑וּן הֶהָרִ֣ים וְהַגְּבָע֗וֹת יִפְצְח֤וּ לִפְנֵיכֶם֙ רִנָּ֔ה וְכׇל־עֲצֵ֥י הַשָּׂדֶ֖ה יִמְחֲאוּ־כָֽף׃
אֲרֵי בְחֶדְוָא תִפְקוּן מִבֵּינֵי עַמְמַיָא וּבִשְׁלָמָא תִּתּוֹבְלוּן לְאַרְעֲכוֹן טוּרַיָא וְרָמָתָא יְבוּעוּן קֳדָמֵיכוֹן תּוּשְׁבְּחָא וְכָל אִילָנֵי חַקְלָא יִשְׁעֲנוּן בְּעַנְפֵיהוֹן:
(יג) תַּ֤חַת הַֽנַּעֲצוּץ֙ יַעֲלֶ֣ה בְר֔וֹשׁ (תחת) [וְתַ֥חַת] הַסִּרְפַּ֖ד יַעֲלֶ֣ה הֲדַ֑ס וְהָיָ֤ה לַֽיהֹוָה֙ לְשֵׁ֔ם לְא֥וֹת עוֹלָ֖ם לֹ֥א יִכָּרֵֽת׃ {פ}
חֲלַף רַשִׁיעַיָא וַחֲלַף חַיָבַיָא יִתְקַיְמוּן דַחֲלֵי חֶטְאָה וִיהֵי קֳדָם יְיָ לְשׁוּם לְאָת עֲלַם דְלָא יִפְסוֹק:
נו (א) כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה שִׁמְר֥וּ מִשְׁפָּ֖ט וַעֲשׂ֣וּ צְדָקָ֑ה כִּֽי־קְרוֹבָ֤ה יְשׁוּעָתִי֙ לָב֔וֹא וְצִדְקָתִ֖י לְהִגָּלֽוֹת׃
כִּדְנַן אֲמַר יְיָ טַרוּ דִינָא עֲבִידוּ צִדְקָתָא אֲרֵי קָרִיב פּוּרְקָנִי לְמֵיתֵי וּזְכוּתִי לְאִתְגְלָאָה:
(ב) אַשְׁרֵ֤י אֱנוֹשׁ֙ יַֽעֲשֶׂה־זֹּ֔את וּבֶן־אָדָ֖ם יַחֲזִ֣יק בָּ֑הּ שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וְשֹׁמֵ֥ר יָד֖וֹ מֵעֲשׂ֥וֹת כׇּל־רָֽע׃ {ס}
טוּבֵי אֱנָשׁ דְיַעְבַּד דָא וּבַר אֱנָשָׁא דְיִתְקֵף בָּהּ יִטַר שַׁבְּתָא מֵאַחֲלוּתֵהּ וְיִטֵר יְדוֹהִי מִלְמֶעְבַּד כָּל דְבִישׁ:
(ג) וְאַל־יֹאמַ֣ר בֶּן־הַנֵּכָ֗ר הַנִּלְוָ֤ה אֶל־יְהֹוָה֙ לֵאמֹ֔ר הַבְדֵּ֧ל יַבְדִּילַ֛נִי יְהֹוָ֖ה מֵעַ֣ל עַמּ֑וֹ וְאַל־יֹאמַר֙ הַסָּרִ֔יס הֵ֥ן אֲנִ֖י עֵ֥ץ יָבֵֽשׁ׃ {פ}
וְלָא יֵימַר בַּר עַמְמִין דְמִתּוֹסַף עַל עַמָא דַייָ לְמֵימָר אַפְרָשָׁא יִפְרְשִׁנַנִי יְיָ מֵעַל עַמֵהּ וְלָא יֵימַר סָרִיסָא הָא אֲנָא חֲשִׁיב כְּאָע יָבֵישׁ:
55 (11) so shall my word be that goes out of my mouth: it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in that for which I sent it.
(12) For you shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.
(13) Instead of the thorn shall the cypress come up, and instead of the nettle shall the myrtle tree come up: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.
56 (1) Thus says the Lord, Keep judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.
(2) Happy is the man that does this, and the son of man that lays hold on it; that keeps the Sabbath and does not profane it, and keeps his hand from doing any evil.
(3) Neither let the son of the stranger, that has joined himself to the Lord, speak, saying, The Lord shall surely separate me from his people: neither let the eunuch say, Behold, I am a dry tree.

כתובים

צו (ט) הִשְׁתַּחֲו֣וּ לַ֭יהֹוָה בְּהַדְרַת־קֹ֑דֶשׁ חִ֥ילוּ מִ֝פָּנָ֗יו כׇּל־הָאָֽרֶץ׃
סְגוּדוּ קֳדָם יְיָ בְּשִׁבְהוֹרַת קוּדְשָׁא רְתִיתוּ מִן קֳדָמוֹי כָּל יָתְבֵי אַרְעָא:
(י) אִמְר֤וּ בַגּוֹיִ֨ם ׀ יְ֘הֹוָ֤ה מָלָ֗ךְ אַף־תִּכּ֣וֹן תֵּ֭בֵל בַּל־תִּמּ֑וֹט יָדִ֥ין עַ֝מִּ֗ים בְּמֵישָׁרִֽים׃
אֱמַרוּ בְּעַמַיָא יְיָ מְלָךְ לְחוֹד תַּקִין תֵּבֵל דְלָא תִתְמוֹטָט יָדִין עַמַיָא בְּתִירוּצָא:
(יא) יִשְׂמְח֣וּ הַ֭שָּׁמַיִם וְתָגֵ֣ל הָאָ֑רֶץ יִֽרְעַ֥ם הַ֝יָּ֗ם וּמְלֹאֽוֹ׃
יֶחֱדוּן חַיָלֵי דִשְׁמַיָא וִידוּצוּן צַדִיקֵי אַרְעָא יִכְלֵי יַמָא וּמַלְיֵהּ:
(יב) יַעֲלֹ֣ז שָׂ֭דַי וְכׇל־אֲשֶׁר־בּ֑וֹ אָ֥ז יְ֝רַנְּנ֗וּ כׇּל־עֲצֵי־יָֽעַר׃
יְבוּעַ תּוּשְׁבְּחָא חֲקַל וְכָל דִי בֵיהּ הַבְּכֵן יְשַׁבְּחוּן כָּל אִילָנֵי חוּרְשָׁא:
(יג) לִפְנֵ֤י יְהֹוָ֨ה ׀ כִּ֬י בָ֗א כִּ֥י בָא֮ לִשְׁפֹּ֢ט הָ֫אָ֥רֶץ יִשְׁפֹּֽט־תֵּבֵ֥ל בְּצֶ֑דֶק וְ֝עַמִּ֗ים בֶּאֱמוּנָתֽוֹ׃ {פ}
קֳדָם יְיָ אֲרוּם אֲתָא לְמֵדָן אַרְעָא יְדוּן תֵּבֵל בְּצִדְקְתָא וְעַמַיָא בְּהֵימְנוּתָא:
צז (א) יְהֹוָ֣ה מָ֭לָךְ תָּגֵ֣ל הָאָ֑רֶץ יִ֝שְׂמְח֗וּ אִיִּ֥ים רַבִּֽים׃
יְיָ מְלַךְ תְּדוּץ אַרְעָא יֶחְדוּן נַגְוָן סַגִיעִין:
96 (9) O worship the Lord in the beauty of holiness: tremble before him, all the earth.
(10) Say among the nations that the Lord reigns: the world also is established so that it shall not be moved: he shall judge the people with equity.
(11) Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof;
(12) let the field be joyful, and all that is in it: then shall all the trees of the wood sing for joy.
(13) Before the Lord: for he comes, for he comes to judge the earth: he shall judge the world in righteousness, and the people in his faithfulness.
97 (1) The Lord reigns; let the earth rejoice; let the multitude of isles be glad.

משנה

א. אַרְבָּעָה שׁוֹמְרִין הֵן, שׁוֹמֵר חִנָּם, וְהַשּׁוֹאֵל, נוֹשֵׂא שָׂכָר, וְהַשּׂוֹכֵר. שׁוֹמֵר חִנָּם נִשְׁבָּע עַל הַכֹּל. וְהַשּׁוֹאֵל מְשַׁלֵּם אֶת הַכֹּל. נוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר נִשְׁבָּעִין עַל הַשְּׁבוּרָה וְעַל הַשְּׁבוּיָה וְעַל הַמֵּתָה, וּמְשַׁלְּמִים אֶת הָאֲבֵדָה וְאֶת הַגְּנֵבָה:
ב. אָמַר לְשׁוֹמֵר חִנָּם, הֵיכָן שׁוֹרִי, אָמַר לוֹ מֵת, וְהוּא שֶׁנִּשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. נִשְׁבָּר, וְהוּא שֶׁמֵּת אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. נִשְׁבָּה, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִגְנַב אוֹ אָבַד. נִגְנָב, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ אָבַד. אָבַד, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, פָּטוּר:
ג. הֵיכָן שׁוֹרִי, אָמַר לוֹ אֵינִי יוֹדֵעַ מָה אַתָּה סָח, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, פָּטוּר. הֵיכָן שׁוֹרִי, אָמַר לוֹ אָבַד. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁאֲכָלוֹ, מְשַׁלֵּם אֶת הַקֶּרֶן. הוֹדָה מֵעַצְמוֹ, מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ וְאָשָׁם. הֵיכָן שׁוֹרִי, אָמַר לוֹ נִגְנָב. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ, מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ וְאָשָׁם:
ד. אָמַר לְאֶחָד בַּשּׁוּק הֵיכָן שׁוֹרִי שֶׁגָּנַבְתָּ, וְהוּא אוֹמֵר לֹא גָנַבְתִּי, וְהָעֵדִים מְעִידִים אוֹתוֹ שֶׁגְּנָבוֹ, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. טָבַח וּמָכַר, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רָאָה עֵדִים שֶׁמְּמַשְׁמְשִׁין וּבָאִין, אָמַר גָּנַבְתִּי אֲבָל לֹא טָבַחְתִּי וְלֹא מָכָרְתִּי, אֵינוֹ מְשַׁלֵּם אֶלָּא קֶרֶן:
ה. אָמַר לַשּׁוֹאֵל הֵיכָן שׁוֹרִי, אָמַר לוֹ מֵת, וְהוּא שֶׁנִּשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. נִשְׁבָּר, וְהוּא שֶׁמֵּת אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. נִשְׁבָּה, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִגְנַב אוֹ אָבַד. נִגְנָב, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ אָבַד. אָבַד, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, פָּטוּר:
ו. הֵיכָן שׁוֹרִי, אָמַר לוֹ אֵינִי יוֹדֵעַ מָה אַתָּה סָח, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, חַיָּב. אָמַר לַנּוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר הֵיכָן שׁוֹרִי, אָמַר לוֹ מֵת, וְהוּא שֶׁנִּשְׁבַּר אוֹ נִשְׁבָּה. נִשְׁבָּר, וְהוּא שֶׁמֵּת אוֹ נִשְׁבָּה. נִשְׁבָּה, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר. נִגְנָב, וְהוּא שֶׁאָבַד. אָבַד, וְהוּא שֶׁנִּגְנַב. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, פָּטוּר. מֵת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה, וְהוּא שֶׁנִּגְנַב אוֹ אָבַד. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, חַיָּב. אָבַד, אוֹ נִגְנָב, וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה. מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, פָּטוּר. זֶה הַכְּלָל, כָּל הַמְשַׁנֶּה מֵחוֹבָה לְחוֹבָה וּמִפְּטוֹר לִפְטוֹר וּמִפְּטוֹר לְחוֹבָה, פָּטוּר. מֵחוֹבָה לִפְטוֹר, חַיָּב. זֶה הַכְּלָל, כָּל הַנִּשְׁבָּע לְהָקֵל עַל עַצְמוֹ, חַיָּב. לְהַחְמִיר עַל עַצְמוֹ, פָּטוּר:
1. There are four types of bailees, to whom different halakhot apply. They are as follows: An unpaid bailee, who receives no compensation for safeguarding the item in his care; and a borrower, who receives an item on loan for his own use without paying a rental fee; a paid bailee, who is paid a salary for safeguarding the deposited item; and a renter, i.e., one who pays a fee for the use of an item or animal. In the event that one of these bailees is unable to return the deposited item to its owner, the halakha with regard to liability is dependent upon what happened to the item, and upon the type of bailee: An unpaid bailee takes an oath attesting to the fact that he was not negligent with the care of the item and is then exempt from liability for everything, meaning for all types of damage, whether the item was lost, stolen, damaged, or if the animal died. Conversely, a borrower does not have the option of taking an oath, and pays for everything, whether the item was stolen, lost, damaged, or the animal died, even if it was by unavoidable accident. The halakhot of a paid bailee and a renter are the same: They take an oath concerning an injured animal, and concerning a captured one, and concerning a dead animal, attesting to the fact that these mishaps were not caused by negligence, but rather by unavoidable accident, and then are exempt from liability. But they must pay if the deposit cannot be returned due to loss or theft, even if these were not caused by negligence.
2. The mishna clarifies: If the owner of an ox said to an unpaid bailee: Where is my ox? And the unpaid bailee said to him: It died, but the truth was that it was injured or captured or stolen or lost; or if the bailee responded: It was injured, but the truth was that it died or was captured or stolen or lost; or if he responded: It was captured, but the truth was that it died or was injured or stolen or lost; or if he responded: It was stolen, but the truth was that it died or was injured or captured or lost; or if he responded: It was lost, but the truth was that it died or was injured or captured or stolen, in any of the above cases, if the owner of the ox then said: I administer an oath to you concerning your claim, and the unpaid bailee said: Amen, he is exempt from bringing a guilt-offering, despite the fact that he took a false oath. The reason is that his false oath did not render him exempt from liability to pay.
3. If the owner says to an unpaid bailee: Where is my ox? And the unpaid bailee said to him: I do not know what you are talking about, but the truth was that it died or was injured or captured or stolen or lost, and the owner said: I administer an oath to you concerning your claim, and the unpaid bailee said: Amen, he is exempt from bringing a guilt-offering, since he would not have been liable to pay in any of these cases. But if the owner said to the unpaid bailee: Where is my ox? And the unpaid bailee said to him: It is lost, and the owner said: I administer an oath to you concerning your claim, and the unpaid bailee said: Amen, and then witnesses testify that the bailee consumed it, he pays the owner the principal, since he took the ox for himself. But if there were no witnesses, but after he took the oath he admitted of his own accord that he stole the ox and took a false oath, then he pays the owner the principal and the additional one-fifth payment, and he brings a guilt-offering to achieve atonement, as in any other case where one takes a false oath with regard to a deposit. Similarly, if the owner said to the unpaid bailee: Where is my ox? And the unpaid bailee said to him: It was stolen, and the owner said: I administer an oath to you concerning your claim, and the unpaid bailee said: Amen, and then witnesses testify that the bailee stole it, he pays double the principal. If he admitted of his own accord that he stole it, then he is exempt from double payment for theft, but pays the principal and the additional one-fifth payment, and brings a guilt-offering to achieve atonement.
4. If the owner of an ox said to someone in the marketplace, i.e., a stranger who was not a bailee: Where is my ox that you stole? And the accused says: I did not steal it, and then witnesses testify that the accused did steal it, he pays the double payment. If he slaughtered or sold it, he pays the fourfold or fivefold payment. If the accused saw witnesses that were approaching to testify against him, and at that point he said: I admit that I stole the animal but I did not slaughter or sell it, he pays only the principal.
5. If the owner said to a borrower: Where is my ox? And the borrower said to him: It died, but the truth was that it was injured or captured or stolen or lost; or if he responded: It was injured, but the truth was that it died or was captured or stolen or lost; or if he responded: It was captured, but the truth was that it died or was injured or stolen or lost; or if he responded: It was stolen, but the truth was that it died or was injured or captured or lost; or if he responded: It was lost, but the truth was that it died or was injured or captured or stolen, in any of the above cases, if the owner of the ox said: I administer an oath to you concerning your claim, and the borrower said: Amen, he is exempt from bringing an offering for his false oath, since the oath did not render him exempt from liability to pay. He would have been liable to pay in any case.
6. But if the owner said to the borrower: Where is my ox? And the borrower said to him: I do not know what you are talking about, but the truth was that it died or was injured or captured or stolen or lost, and the owner said: I administer an oath to you concerning your claim, and the borrower said: Amen, the borrower is liable to bring a guilt-offering, as he took an oath that would render him exempt from liability to pay. If an owner said to a paid bailee or a renter: Where is my ox? And the latter said to him: It died, but the truth was that it was injured or captured; or if he said: It was injured, but the truth was that it died or was captured; or if he said: It was captured, but the truth was that it died or was injured; or if he said: It was stolen, but the truth was that it was lost; or if he said: It was lost, but the truth was that it was stolen, and the owner said: I administer an oath to you concerning your claim, and he said: Amen, the paid bailee or renter is exempt from bringing a guilt-offering. If the paid bailee or renter said: It died or was injured or captured, but the truth was that it was stolen or lost, and the owner said: I administer an oath to you concerning your claim, and he said: Amen, the paid bailee or renter is liable to bring a guilt-offering. If the paid bailee or renter said: It was lost or stolen, but the truth was that it died or was injured or captured, and the owner said: I administer an oath to you concerning your claim, and he said: Amen, he is exempt from bringing a guilt-offering. This is the principle: Anyone who changes from one claim of liability to another claim of liability or from one claim of exemption to another claim of exemption or from a claim of exemption to a claim of liability is exempt from bringing a guilt-offering. If he changes from a claim of liability to a claim of exemption, he is liable. This is the principle: Anyone who takes an oath to be lenient with himself is liable; if he takes an oath to be stringent with himself, he is exempt.

גמרא

נִגְזָל כֵּיצַד הָיוּ מְעִידִין אוֹתוֹ שֶׁנִּכְנַס לְבֵיתוֹ לְמַשְׁכְּנוֹ וְכוּלִי וְדִילְמָא לֹא מִשְׁכְּנוֹ מִי לֹא אָמַר רַב נַחְמָן הַאי מָאן דְּנָקִיט נַרְגָּא בְּידֵיהּ וְאָמַר אֵיזִיל וְאִיקְטְלֵהּ לְדִקְלָא דִּפְלַנְיָא וְאִישְׁתַּכַּח דְּקָטִיל וְשָׁדֵי לֹא אַמְרִינָן דְּהוּא קַטְלֵהּ אַלְמָא עָבִיד אִינִישׁ דְּגָזִים וְלֹא עָבִיד הָכָא נָמֵי דְּגָזִים וְלֹא עָבִיד אֵימָא וּמִשְׁכְּנוֹ וְלֵיחְזֵי מַאי מִשְׁכְּנוֹ. אָמַר רַבָּה בַּר בַּר חָנָה, אָמַר רִבִּי יוֹחָנָן בְּטָעֲנוֹ כֵּלִים הַנִּטָּלִין תַּחַת כְּנָפָיו. אָמַר רַב יְהוּדָה: רָאָהוּ שֶׁהִטְמִין כֵּלִים תַּחַת כְּנָפָיו וְיָצָא וְאָמַר לְקוּחִין הֵן בְּיָדִי אֵינוֹ נֶאֱמָן. וְלֹא אֲמָרָן אֶלָּא בַּעַל הַבַּיִת שֶׁאֵינוֹ עָשׂוּי לִמְכּוֹר כֵּלָיו, אֲבָל בַּעַל הַבַּיִת הֶעָשׂוּי לִמְכֹּר אֶת כֵּלָיו נֶאֱמָן וְשֶׁאֵין עָשׂוּי לִמְכּוֹר אֶת כֵּלָיו נָמֵי לֹא אֲמָרָן אֶלָּא דְּבָרִים שֶׁאֵין דַּרְכָּן לְהַטְמִין אֲבָל דְּבָרִים שֶׁדַּרְכָּן לְהַטְמִין נֶאֱמָן וְשֶׁאֵין דַּרְכָּן לְהַטְמִין נָמֵי לָא אֲמְרָן אֶלָּא אִינִישׁ דְּלָא צָנִיעַ, אֲבָל אִינִישׁ דְּצָנִיעַ הַיְינוּ אוֹרְחֵהּ. וְלָא אֲמָרָן אֶלָּא זֶה אוֹמֵר שְׁאוּלִין וְזֶה אוֹמֵר לְקוּחִין אֲבָל בִּגְנוּבִין לָאו כָּל כְּמִינֵהּ לְאַחֲזוּקִי אִינִישׁ בְּגַנְּבֵי לֹא מַחְזִיקִינָן וְלָא אֲמָרָן אֶלָּא בִּדְבָרִים הָעֲשׂוּיִין לְהַשְׁאִיל וּלְהַשְׂכִּיר, אֲבָל דְּבָרִים שֶׁאֵין עֲשׂוּיִין לְהַשְׁאִיל וּלְהַשְׂכִּיר נֶאֱמָן דְּשָׁלַח רַב הוּנָא בַּר אָבִין דְּבָרִים הָעֲשׂוּיִן לְהַשְׁאִיל וּלְהַשְׂכִּיר וְאָמַר לְקוּחִין הֵן בְּיָדִי אֵינוֹ נֶאֱמָן כִּי הָא דְּרָבָא אַפִּיק זוּגָא דְּסַרְבְּלָא וְסַפְרָא דְּאַגַדְתָּא מִיַּתְמֵי בִּדְבָרִים הָעֲשׂוּיִן לְהַשְׁאִיל וּלְהַשְׂכִּיר. אָמַר רָבָא: אֲפִלּוּ שׁוֹמֵר נִשְׁבַּע אֲפִלּוּ אִשְׁתּוֹ שֶׁל שׁוֹמֵר נִשְׁבַּעַת. בָּעֵי רַב פַּפָּא שְׂכִירוֹ וּלְקִיטוֹ מַאי תִּיקוּ. אָמַר לֵהּ רַב יֵימָר לְרַב אָשֵׁי טָעֲנוֹ בְּכַסָּא דְּכַסְפָּא מַאי חֲזֵינָא אִי אִינִישׁ דְּאָמִיד הוּא אוֹ אִינִישׁ דִּמְהֵימָן הוּא דִּמְפַקְּדֵי אִינְשֵׁי גַּבֵּיהּ מִשְׁתַּבַּע וְשָׁקִיל וְאִי לָא לָא:
§ The mishna teaches: How does the halakha of the worker taking an oath and receiving payment 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. The Gemara challenges: Perhaps he did not seize anything as collateral from him? The witnesses testify only to the fact that he entered the house for that purpose. Doesn’t Rav Naḥman say: With regard to one who takes an ax in his hand and says: I will go and chop down so-and-so’s palm tree, and the palm tree is found chopped down and tossed on the ground, we do not say that he chopped it down, but rather we search for evidence?
Evidently, a person is prone to bluster without acting on his threat. Here, also, it could be that he was blustering about seizing collateral, but did not act on it. The Gemara answers: Say that the case in the mishna is where the witnesses testify that he entered the house and seized collateral from him. The Gemara asks: If so, let us ask the witnesses and see what items he seized as collateral from him, and there will be no need for an oath. Rabba bar bar Ḥana said that Rabbi Yoḥanan said: This is a case where one claims that the defendant took items that can be carried beneath his garments, and the witnesses could not see what they were.
§ Rav Yehuda says, concerning a similar topic: If witnesses saw a person who entered another’s house, concealed items beneath his garments, and left,
and then that person says: They were purchased and that is why they are in my possession, he is not deemed credible. And we said this only with regard to items taken from a homeowner who is not apt to sell his items; but with regard to a homeowner who is apt to sell his items, the one taking the items is deemed credible. And even with regard to a homeowner who is not apt to sell his items, we said that the one carrying the items is not deemed credible only with regard to items that are not typically concealed; but with regard to items that are typically concealed, he is deemed credible.
And even with regard to items that are not typically concealed, we said that he is not deemed credible only with regard to a person who is not generally secretive, but with regard to a person who is generally secretive, that is his manner, i.e., he would be likely to conceal items beneath his clothing, and he is deemed credible. And we said this only when this one, the homeowner, says: The items are borrowed, and that one who took the items, says: They are purchased, but in a case where the homeowner claims that the items are stolen, it is not in his power to have his accusation accepted, as we do not presume a person to be a thief.
Furthermore, we said that the one who claims he purchased the items is not deemed credible only with regard to items that are typically lent or rented, where the homeowner’s claim that they must now be returned is more reasonable; but for items that are not typically lent or rented, the person who took them is deemed credible. As Rav Huna bar Avin sent a ruling to the Sages: With regard to items that are typically lent or rented that someone took and said: They were purchased and that is why they are in my possession, he is not deemed credible. This is like that incident where Rava ruled to expropriate fabric scissors and a book of aggada from orphans whose father had taken them, as they were items that are typically lent or rented.
The oath of one who was robbed can be taken by others as well. Rava says: Even a watchman at the house can take the oath, and even the wife of the watchman can take the oath. Rav Pappa asks: With regard to the employer’s regular hired worker or his regular harvester, who are not appointed to safeguard the employer’s property, what is the halakha? The Gemara responds: The question shall stand unresolved.
Rav Yeimar said to Rav Ashi: If one states a claim against another that he left his house with a silver cup and is liable to return it, what is the halakha? Rav Ashi replied: We see if the owner of the house is an affluent person, or if he is a trustworthy person with whom people deposit their valuables, as those are people who would typically have a silver cup. If the homeowner is in these categories he takes an oath and receives payment of his claim; but if he is not, he does not receive the benefit of taking an oath in order to prove his claim.

זוהר

אָמַר רַבִּי יוֹסֵי וַוי לוֹן לְעַמָּא דְּעֵשָׂו בְּשַׁעְתָּא דְּהַאי שָׂעִיר מְשַׁדְּרֵי לְהַהוּא דְּלָטוֹרָא מְמַנָּא דַּעֲלַיְהוּ דִּבְגִנֵּיהּ אָתֵי לְשַׁבְּחָא לוֹן לְיִשְׂרָאֵל וְקֻדְשָׁא בְּרִיךְ הוּא אַהֲדַר כָּל אִנּוּן חוֹבִין לְרֵישָׁא דְּעַמֵּיהּ בְּגִין דִּכְתִיב (תהלים ק''א) דּוֹבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי. אָמַר רַבִּי יְהוּדָה אִלְמָלֵא הֲווּ יַדְּעֵי אוּמוֹת הָעוֹלָם מֵהַאי שָׂעִיר לָא שַׁבְקִין לוֹן לְיִשְׂרָאֵל יוֹמָא חַד בְּעָלְמָא. תָּא חֲזֵי כָּל הַהוּא יוֹמָא מִשְׁתַּדַּל אִיהוּ בְּהַהוּא שָׂעִיר וּבְגִין כָּךְ קֻדְשָׁא בְּרִיךְ הוּא מְכַפֵּר לְהוּ לְיִשְׂרָאֵל וְדָכֵי לוֹן מִכֹּלָּא וְלָא אִשְׁתַּכַּח קָטֵגוֹרְיָא קַמֵּיהּ לְבָתַר הוּא אָתֵי וּמְשַׁבַּח לְהוּ לְיִשְׂרָאֵל וּכְדֵין שָׁאִיל לֵיהּ כְּמָה דְּאָמַר (איוב א') וַיֹּאמֶר יְיָ אֶל הַשָּׂטָן מֵאַיִן תָּבֹא אָתִיב בְּתֻשְׁבַּחְתַּיְהוּ דְּיִשְׂרָאֵל וְקָטֵגוֹרָא אִתְעֲבִיד סָנֵגוֹרְיָא וְאָזִיל לֵיהּ כְּדֵין קֻדְשָׁא בְּרִיךְ הוּא אָמַר לְשַׁבְעִין שָׂרִין דְּסָחֲרִין כֻּרְסַיָּא חֲמִיתּוּן הַאי דְּלָטוֹרָא הֵיאָךְ קָאִים עַל בָּנַי תָּדִיר (אִסְתְּכָמוּ) הָא שְׂעִירָא חָדָא דְּאִשְׁתַּכַּח (ס''א אִשְׁתְּדָר) גַּבֵּיהּ בְּפִתְקָא דְּכָל חוֹבַיְהוּ וְכָל טָעוּתַיְהוּ וְכָל מַה דְּחָטוּ וְחָבוּ קַמָּאי וְהוּא קָבִיל לוֹן כְּדֵין אִסְתְּכָמוּ כֻּלְּהוּ דִּיהַדְּרוּן אִנּוּן חוֹבִין עַל עַמֵּיהּ. רַבִּי אַבָּא אָמַר כָּל אִנּוּן חוֹבִין וְחַטָּאִין מִתְדַבְּקִין בֵּיהּ כְּמָה דִּכְתִיב (מיכה ז') וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאתָם וּלְבָתַר כֻּלְּהוּ מִתְהַדְּרָן בְּרֵישֵׁיהוֹן דְּעַמֵּיהּ הֲדָא הוּא דִּכְתִיב (ויקרא ט''ז) וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם אֶל אֶרֶץ גְּזֵרָה:
אָמַר רַבִּי יוֹסֵי, אוֹי לוֹ לְעַמּוֹ שֶׁל עֵשָׂו, בְּשָׁעָה שֶׁשּׁוֹלְחִים שָׂעִיר הַזֶּה אֶל הַמַּלְשִׁין הַמְּמֻנֶּה עֲלֵיהֶם. שֶׁבִּשְׁבִילוֹ בָּא לְשַׁבֵּחַ אֶת יִשְׂרָאֵל, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִיר כָּל אֵלּוּ הָעֲוֹנוֹת עַל רֹאשׁ עַמּוֹ, מִשּׁוּם שֶׁכָּתוּב, דּוֹבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי. אָמַר רַבִּי יְהוּדָה אִם הָיוּ יוֹדְעִים הָעַכּוּ''ם מִשָּׂעִיר הַזֶּה לֹא הָיוּ מַנִּיחִים לְיִשְׂרָאֵל יוֹם אֶחָד בָּעוֹלָם. בֹּא וּרְאֵה כָּל אוֹתוֹ הַיּוֹם, הוּא מִתְעַסֵּק עִם שָׂעִיר הַהוּא, וְאָז הַקָּדוֹשׁ בָּרוּךְ הוּא מְכַפֵּר לְיִשְׂרָאֵל, וּמְטַהֵר אוֹתָם מִכֹּל, וְלֹא נִמְצָא קָטֵגוֹר לְפָנָיו. אַחַר כָּךְ הוּא בָּא וּמְשַׁבֵּחַ אֶת יִשְׂרָאֵל. וְאָז שָׁאַל אוֹתוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּדִכְתִיב, וַיֹּאמֶר ה' אֶל הַשָּׂטָן מֵאַיִן תָּבֹא, וְהוּא מֵשִׁיב בְּשִׁבְחָם שֶׁל יִשְׂרָאֵל, וְקָטֵגוֹר נַעֲשֶׂה סָנֵגוֹר, וְהוֹלֵךְ לוֹ. אָז אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְשִׁבְעִים שָׂרִים הַמְּסַבְּבִים אֶת הַכִּסֵּא שֶׁלּוֹ, שֶׁהֵם סוֹד בֵּית דִּין שֶׁל מַעְלָה, הֲרְאִיתֶם אֶת הַמַּלְשִׁין הַזֶּה, אֵיךְ עוֹמֵד תָּמִיד לְהַלְּשִׁין עַל בָּנַי, הֲרֵי שָׂעִיר אֶחָד הַנִּמְצָא אֶצְלוֹ, בִּכְתָב, שֶׁכָּל עֲוֹנוֹתֵיהֶם וְכָל תּוֹעֲבוֹתֵיהֶם וְכָל מַה שֶּׁחָטְאוּ וּפָשְׁעוּ לְפָנַי, וְהוּא קִבֵּל אוֹתָם עָלָיו. אָז הִסְכִּימוּ כֻּלָּם שֶׁיַּחְזְרוּ אֵלּוּ הָעֲוֹנוֹת עַל עַמּוֹ. רַבִּי אַבָּא אָמַר: כָּל אֵלּוּ עֲוֹנוֹת וְחַטָּאִים מִתְדַבְּקִים בּוֹ תְּחִלָּה, כְּדִכְתִיב וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאתָם, וְאַחַר כָּךְ כֻּלָּם חוֹזְרִים עַל רָאשֵׁיהֶם שֶׁל עַמּוֹ, זֶה שֶׁנֶּאֱמַר, וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם אֶל אֶרֶץ גְּזֵרָה:

הלכה פסוקה

א. יֵשׁ לְנוֹטֵל לִתֵּן עַל יָדָיו מְעַט מְעַט עַד שֶׁיִּתֵּן כְּשִׁעוּר. וְאִם נָתַן הָרְבִיעִית כֻּלָּהּ בִּשְׁטִיפָה אַחַת כָּשֵׁר. נוֹטְלִין אַרְבָּעָה אוֹ חֲמִשָּׁה זֶה בְּצַד זֶה אוֹ יַד זֶה עַל גַּבֵּי זֶה בִּשְׁטִיפָה אַחַת וּבִלְבַד שֶׁיְּרַפּוּ יְדֵיהֶן כְּדֵי שֶׁיָּבֹא בֵּינֵיהֶן הַמַּיִם וְיִהְיֶה בְּאוֹתָהּ הַשְּׁטִיפָה כְּדֵי רְבִיעִית לְכָל אֶחָד וְאֶחָד:
ב. אֵין נוֹטְלִין מַיִם לְיָדַיִם לֹא בְּדַפְנוֹת הַכֵּלִים וְלֹא בְּשׁוּלֵי הַמֶּחָץ וְלֹא בַּחֲרָסִים וְלֹא בִּמְגוּפַת הֶחָבִית וְאִם תִּקֵּן הַמְּגוּפָה לִנְטִילָה נוֹטְלִין מִמֶּנָּה לְיָדַיִם. וְכֵן הַחֵמֵת שֶׁתִּיקְנָה נוֹטְלִין מִמֶּנָה לְיָדַיִם. אֲבָל שַׂק וְקוּפָה שֶׁתִּקְּנָם אֵין נוֹטְלִין מֵהֶם לְיָדַיִם. וְלֹא יִתֵּן לַחֲבֵרוֹ בְּחָפְנָיו שֶׁאֵין חָפְנָיו כְּלִי. וְכֵלִים שֶׁנִּשְׁבְּרוּ שְׁבִירָה הַמְטַהֶרֶת אוֹתָן מִידֵי טֻמְאָה אֵין נוֹתְנִין בָּהֶן לְיָדַיִם מִפְּנֵי שֶׁהֵן שִׁבְרֵי כֵּלִים:
A person washing his hands should pour the water on his hands little by little, till the prescribed quantity has been used. If the entire quarter of a log has been poured forth at once, this too is a correct lavation. Four or five persons may wash at the same time, their hands being adjacent or above each other, provided that the hands are kept loose, so that the water can pass between, and provided also that the quantity of water used amounts to a quarter of a log for each person.
The hands are not to be washed with water contained either in the sides of broken vessels or in the bottom of a cask, or in potsherds, or in the spigot of a cask. If however the spigot was specially fashioned for washing the hands, it may be so used. So too a skin bottle that has been adapted for the purpose (hollowed out to contain the requisite quantity), may be used for washing the hands. A sack or basket even if specially adapted may not be used for washing the hands, because they cannot hold the water. One should not hand water in one's palm to another person for washing the hands, for one's palms are not a vessel. Vessels broken to an extent that would free them of ritual defilement are not to be used for washing the hands, since they are fragments.

מוסר

כַּת חֲנֵפִים הֶחָנֵף אֲשֶׁר הִכִּיר אוֹ רָאָה אוֹ יָדַע כִּי יֵשׁ עָוֶל בְּכַף חֲבֵרוֹ וְכִי הֶחֱזִיק בְּתַרְמִית אוֹ כִּי יֶחֱטָא אִישׁ לְאִישׁ בְּלָשׁוֹן הָרָע אוֹ בְּהוֹנָאַת דְּבָרִים וְיַחֲלִיק לוֹ לָשׁוֹן הָרָע לֹא פָּעַלְתָּ אָוֶן הַמְּעַט מִמֶּנּוּ עָוֹן הַנִּמְנָע מִן הַתּוֹכָחָה, שֶׁנֶּאֱמַר (ויקרא יט) הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא. וְיוֹסִיף לַחֲטֹא עַל אָמְרוֹ לֹא חָטָאתִי כְּעִנְיָן שֶׁנֶּאֱמַר (ירמיה נו) חִזְקוּ יְדֵי מְרֵעִים. וְהִנֵּה זֶה בְּיַד הֶחָנֵף הָאֱוִיל עָוֹן פְּלִילִי כִּי לֹא יְקַנֵּא לָאֱמֶת, אֲבָל יַעֲזֹר אַחַר הַשֶּׁקֶר וְיֹאמַר לָרַע טוֹב וְיָשֵׂם חֹשֶׁךְ לְאוֹר. גַּם נָתַן מִכְשׁוֹל לִפְנֵי הַחוֹטֵא מִשְּׁנֵי פָּנִים. הָאֶחָד כִּי אֵינֶנּוּ נִחָם עַל רָעָתוֹ וְהַשֵּׁנִי כִּי יִשְׁגֶּה בְּאִוַּלְתּוֹ בְּיוֹם מָחָר, כִּי הִלֵּל רָשָׁע הַחוֹנֵף אוֹתוֹ עַל תַּאֲוַת נַפְשׁוֹ מִלְּבַד כִּי יִשָּׂא עֹנֶשׁ עַל הַנֵּזֶק אֲשֶׁר הִזִּיק לַאֲשֶׁר אָשַׁם לוֹ הַחוֹטֵא עַל צַדְקוֹ מִי אֲשֶׁר חָטָא לוֹ מִלְּבַד כִּי יֵעָנֵשׁ עַל דְּבַר שֶׁקֶר, שֶׁנֶּאֱמַר (תהילים ה) תְּאַבֵּד דּוֹבְרֵי כָזָב. וְנֶאֱמַר (משלי ו) מַצְדִּיק רָשָׁע וּמַרְשִׁיעַ צַדִּיק תּוֹעֲבַת ה' גַּם שְׁנֵיהֶם. כָּל שֶׁכֵּן אִם הָעָוֶל אֲשֶׁר בְּכַף חֲבֵרוֹ גָּלוּי לָרַבִּים כִּי בֶּאֱמֹר אֵלָיו הֶחָנֵף לִפְנֵי בְּנֵי אָדָם זַךְ אַתָּה בְּלִי פֶּשַׁע חִלֵּל וּבִזָּה דָּת וָדִין וְחַיָּב הָאָדָם לִמְסֹר עַצְמוֹ לְסַכָּנָה וְאַל יַשִּׂיא את. נַפְשׁוֹ עֲוֹן אַשְׁמָה כָּזֹאת. וְאָמְרוּ רַבּוֹתֵינוּ עַל עִנְיַן אַגְרִיפָס שֶׁהָיָה קוֹרֵא בַּתּוֹרָה וּכְשֶׁהִגִּיעַ לְפָסוּק זֶה (דברים יז) לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי זָלְגוּ עֵינָיו דְּמָעוֹת. וְאָמְרוּ לוֹ: אָחִינוּ אַתָּה. בְּאוֹתָהּ שָׁעָה נִתְחַיְּבוּ שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל כְּלָיָה, שֶׁחָנְפוּ לוֹ לְאַגְרִיפָס אַף כִּי הוּשַׁב עַל הַמִּשְׁפָּט אֵין לוֹ לְפַחֵד מֵאֱנוֹשׁ יָמוּת, כְּמוֹ שֶׁנֶּאֱמַר (שם א) לֹא תָגוּרוּ מִפְּנֵי אִישׁ וְהַחֵלֶק הַזֶּה שֶׁהִזְכַּרְנוּ הוּא חֵלֶק אָדָם רָשָׁע הַנִּמְנָה עִם שְׁתֵּי כִּתּוֹת הָרָעוֹת מִן הִתְחַבְּרוּת אֵלָיו הַשֶּׁקֶר וְהַחֲנוּפָה וְיֵשׁ בְּחֶלְקוֹ כַּת חֲנֵפִים אֲשֶׁר בָּם הֶחָנֵף נִסְפָּה וְאָבַד בְּעַד הַחֲנוּפָה לְבַד:
And this is the thing about the group of flatterers - the content of this group is divided into nine sections:
The first section: The flatterer who recognizes or sees or knows that there is injustice in the hand of his fellow, and that he is holding fast to deception; or that he sinned to another person with evil speech or verbal abuse - and he blandishes him [with] improper speech, saying, “You did not do evil.” The sin of one who refrains from reprimand - as it is stated (Leviticus 19:17), “you shall surely reprimand your countryman and not bear sin because of him” - is too small for him; so he increased the sin by saying, “You did not sin.” It is like the matter that is stated (Jeremiah 23:14), “they encourage evildoers.” And behold this is a criminal offense in the hand of the foolish flatterer, for he was not zealous against falsehood, but rather assisted the falsehood, and said about the bad, “Good,” and made darkness, light. He also placed a stumbling block in front of the sinner in two aspects. The first one is that he will not regret his evil. And the second is that he will repeat his evil on the next day. For the one who flatters the other one about his desire praises [that] evildoer. Besides that he will carry the punishment for the damage that he caused to the one towards whom the sinner was guilty, by justifying [the sinner]; he will [also] be punished for the false words, as it is stated (Psalms 5:7), “You doom those who speak lies.” And it is stated (Proverbs 17:15), “To acquit the guilty and convict the innocent; both are an abomination to the Lord.” All the more so if the injustice in the hand of his fellow, the evildoer, is revealed to the public. For when he, the flatterer, said to him in front of people, “You are pure, without transgression” - he has profaned and disgraced the religion and the law.
And a person is obligated to give himself over to danger, and not to place guilt like this upon his soul. And our Rabbis said about the matter of Agrippa (Sotah 41a-b) that when he read from the Torah [and] “arrived at [the verse], ‘You may not appoint a foreigner over you’ (Deuteronomy 17:15), tears flowed from his eyes. And they said to him, ‘You are our brother.’ [...] At that moment the enemies of the Jewish people (a euphemism for the Jewish people) were sentenced to destruction for flattering Agrippa.” Especially should one who sits in judgement not fear mortal men, as it is stated (Deuteronomy 1:17), “Fear no man.” And among the sections of the group of flatterers, there are some in which the flatterer is destroyed and lost just for the iniquity of flattery, as will be explained.
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