תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
לא (יא) בְּב֣וֹא כׇל־יִשְׂרָאֵ֗ל לֵֽרָאוֹת֙ אֶת־פְּנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁ֣ר יִבְחָ֑ר תִּקְרָ֞א אֶת־הַתּוֹרָ֥ה הַזֹּ֛את נֶ֥גֶד כׇּל־יִשְׂרָאֵ֖ל בְּאׇזְנֵיהֶֽם׃
בְּמֵיתֵי כָל יִשְׂרָאֵל לְאִתְחֲזָאָה קֳדָם יְיָ אֱלָהָךְ בְּאַתְרָא דִּי יִתִּרְעֵי תִּקְרֵי יָת אוֹרַיְתָא הָדָא קֳדָם כָּל יִשְׂרָאֵל וְתַשְׁמְעִנּוּן:
(יב) הַקְהֵ֣ל אֶת־הָעָ֗ם הָֽאֲנָשִׁ֤ים וְהַנָּשִׁים֙ וְהַטַּ֔ף וְגֵרְךָ֖ אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ לְמַ֨עַן יִשְׁמְע֜וּ וּלְמַ֣עַן יִלְמְד֗וּ וְיָֽרְאוּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם וְשָֽׁמְר֣וּ לַעֲשׂ֔וֹת אֶת־כׇּל־דִּבְרֵ֖י הַתּוֹרָ֥ה הַזֹּֽאת׃
כְּנוֹשׁ יָת עַמָּא גֻּבְרַיָּא וּנְשַׁיָּא וְטַפְלָא וְגִיּוֹרָךְ דִּי בְקִרְוָיךְ בְּדִיל דְּיִשְׁמְעוּן וּבְדִיל דְּיִלְּפוּן וְיִדְחֲלוּן מִקֳּדָם יְיָ אֱלָהֲכוֹן וְיִטְּרוּן לְמֶעְבַּד יָת כָּל פִּתְגָּמֵי אוֹרַיְתָא הָדָא:
(יג) וּבְנֵיהֶ֞ם אֲשֶׁ֣ר לֹא־יָדְע֗וּ יִשְׁמְעוּ֙ וְלָ֣מְד֔וּ לְיִרְאָ֖ה אֶת־יְהֹוָ֣ה אֱלֹהֵיכֶ֑ם כׇּל־הַיָּמִ֗ים אֲשֶׁ֨ר אַתֶּ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁ֨ר אַתֶּ֜ם עֹבְרִ֧ים אֶת־הַיַּרְדֵּ֛ן שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ {פ}
וּבְנֵיהוֹן דִּי לָא יָדְעוּן יִשְׁמְעוּן וְיַלְּפוּן לְמִדְחַל יָת יְיָ אֱלָהֲכוֹן כָּל יוֹמַיָּא דִּי אַתּוּן קַיָּמִין עַל אַרְעָא דִּי אַתּוּן עָבְרִין יָת יַרְדְּנָא תַּמָּן לְמֵירְתַהּ:
(יד) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה הֵ֣ן קָרְב֣וּ יָמֶ֘יךָ֮ לָמוּת֒ קְרָ֣א אֶת־יְהוֹשֻׁ֗עַ וְהִֽתְיַצְּב֛וּ בְּאֹ֥הֶל מוֹעֵ֖ד וַאֲצַוֶּ֑נּוּ וַיֵּ֤לֶךְ מֹשֶׁה֙ וִיהוֹשֻׁ֔עַ וַיִּֽתְיַצְּב֖וּ בְּאֹ֥הֶל מוֹעֵֽד׃
וַאֲמַר יְיָ לְמשֶׁה הָא קְרִיבוּ יוֹמָיךְ לִמְמַת קְרָא יָת יְהוֹשֻׁעַ וְאִתְעַתָּדוּ בְּמַשְׁכַּן זִמְנָא וֶאֱפַקְּדִנֵּיהּ וַאֲזַל משֶׁה וִיהוֹשֻׁע וְאִתְעַתָּדוּ בְּמַשְׁכַּן זִמְנָא:
(טו) וַיֵּרָ֧א יְהֹוָ֛ה בָּאֹ֖הֶל בְּעַמּ֣וּד עָנָ֑ן וַֽיַּעֲמֹ֛ד עַמּ֥וּד הֶעָנָ֖ן עַל־פֶּ֥תַח הָאֹֽהֶל׃
וְאִתְגְּלִי יְיָ בְּמַשְׁכְּנָא בְּעַמּוּדָא דַעֲנָנָא וְקָם עַמּוּדָא דַעֲנָנָא עַל תְּרַע מַשְׁכְּנָא:
31 (11) when all Yisra᾽el is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this Tora before all Yisra᾽el in their hearing.
(12) Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this Tora:
(13) and that their children, who have not known anything, may hear, and learn to fear the Lord your God, as long as you live in the land whither you go over the Yarden to possess it.
(14) And the Lord said to Moshe, Behold, thy days approach that thou must die: call Yehoshua, and present yourselves in the Tent of Meeting, that I may give him a charge. And Moshe and Yehoshua went, and presented themselves in the Tent of Meeting.
(15) And the Lord appeared in the Tent in a pillar of a cloud: and the pillar of the cloud stood over the door of the Tent.
נביאים
נה (ו) דִּרְשׁ֥וּ יְהֹוָ֖ה בְּהִמָּֽצְא֑וֹ קְרָאֻ֖הוּ בִּֽהְיוֹת֥וֹ קָרֽוֹב׃
תְּבָעוּ דְחַלְתָּא דַייָ עַד דְאַתּוּן חַיִין בְּעוֹ מִן קֳדָמוֹהִי עַד דְאַתּוּן קַיָמִין:
(ז) יַעֲזֹ֤ב רָשָׁע֙ דַּרְכּ֔וֹ וְאִ֥ישׁ אָ֖וֶן מַחְשְׁבֹתָ֑יו וְיָשֹׁ֤ב אֶל־יְהֹוָה֙ וִֽירַחֲמֵ֔הוּ וְאֶל־אֱלֹהֵ֖ינוּ כִּֽי־יַרְבֶּ֥ה לִסְלֽוֹחַ׃
יַשְׁבִּיק רַשִׁיעָה אוֹרְחֵהּ דְרִשְׁעָא וּגְבַר אָנֵיס עֶשְׁתּוֹנוֹהִי וִיתוּב לְפוּלְחָנָא דַייָ וִירַחֵם עֲלוֹהִי וְלִדְחַלְתָּא דֶאֱלָהָנָא אֲרֵי מַסְגֵי לְסַלָחָא:
(ח) כִּ֣י לֹ֤א מַחְשְׁבוֹתַי֙ מַחְשְׁב֣וֹתֵיכֶ֔ם וְלֹ֥א דַרְכֵיכֶ֖ם דְּרָכָ֑י נְאֻ֖ם יְהֹוָֽה׃
אֲרֵי לָא מַחְשְׁבָתַי מַחְשָׁבָתְכוֹן וְלָא אוֹרְחָתְכוֹן תַּקָנָן כְּאוֹרְחַת טוּבִי אֲמַר יְיָ:
(ט) כִּֽי־גָבְה֥וּ שָׁמַ֖יִם מֵאָ֑רֶץ כֵּ֣ן גָּבְה֤וּ דְרָכַי֙ מִדַּרְכֵיכֶ֔ם וּמַחְשְׁבֹתַ֖י מִמַּחְשְׁבֹֽתֵיכֶֽם׃
אֲרֵי כְמָא דְרָמִין שְׁמַיָא מִן אַרְעָא כֵּן תַּקְנָן אוֹרְחָתַי מֵאוּרְחַתְכוֹן וּמַחֲשְׁבָתִי תַּקְנָן מִמַחְשְׁבָתְכוֹן:
(י) כִּ֡י כַּאֲשֶׁ֣ר יֵרֵד֩ הַגֶּ֨שֶׁם וְהַשֶּׁ֜לֶג מִן־הַשָּׁמַ֗יִם וְשָׁ֙מָּה֙ לֹ֣א יָשׁ֔וּב כִּ֚י אִם־הִרְוָ֣ה אֶת־הָאָ֔רֶץ וְהוֹלִידָ֖הּ וְהִצְמִיחָ֑הּ וְנָ֤תַן זֶ֙רַע֙ לַזֹּרֵ֔עַ וְלֶ֖חֶם לָאֹכֵֽל׃
אֲרֵי כְּמָא דְנָחֵית מִטְרָא וְתַלְגָא מִן שְׁמַיָא וּלְתַמָן לָא אֶפְשַׁר לֵיהּ דִיתוּב אֱלָהֵין מְרַוֵי יַת אַרְעָא וּמַרְבֵּי לָהּ וּמוֹעִילָהּ וְיָהַב בַּר זַרְעָא כְּמִסַת לְזָרֵעַ וְלַחְמָא כְּמִסַת לְמֵיכָל:
55 (6) Seek the Lord while he may be found, call upon him while he is near:
(7) let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.
(8) For my thoughts are not your thoughts, neither are your ways my ways, says the Lord.
(9) For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
(10) For as the rain comes down, and the snow from heaven, and returns not there, but waters the earth, and makes it bring forth and bud, that it may give seed to the sower, and bread to the eater:
כתובים
עז (ו) חִשַּׁ֣בְתִּי יָמִ֣ים מִקֶּ֑דֶם שְׁ֝נ֗וֹת עוֹלָמִֽים׃
מְנִיתִי יוֹמִין טָבִין דְמִן לְקָדְמִין שְׁנַיָא טָבַיָא דְמִן עַלְמִין:
(ז) אֶ֥זְכְּרָ֥ה נְגִינָתִ֗י בַּ֫לָּ֥יְלָה עִם־לְבָבִ֥י אָשִׂ֑יחָה וַיְחַפֵּ֥שׂ רוּחִֽי׃
אֶדְכַּר תּוּשְׁבַּחְתִּי בְּלֵילְיָא עִם הִרְהוּרֵי לִבְּבִי אֲמַלֵל וְיִבְלַשׁ נִסַיָא מַנְדַע דְרוּחִי:
(ח) הַ֭לְעוֹלָמִים יִזְנַ֥ח ׀ אֲדֹנָ֑י וְלֹא־יֹסִ֖יף לִרְצ֣וֹת עֽוֹד׃
הַאֶפְשַׁר דִי לְעַלְמִין יִרְחַק יְיָ וְלָא יוֹסִיף לְאִתְרָעַיָא תוּב:
(ט) הֶאָפֵ֣ס לָנֶ֣צַח חַסְדּ֑וֹ גָּ֥מַר אֹ֝֗מֶר לְדֹ֣ר וָדֹֽר׃
הַאֶפְשַׁר דִי פְסַק לְעַלְמִין טוּבֵיהּ שְׁלִים פִּתְגַם דְבִישׁ עַל כָּל דָר וְדָר:
(י) הֲשָׁכַ֣ח חַנּ֣וֹת אֵ֑ל אִם־קָפַ֥ץ בְּ֝אַ֗ף רַחֲמָ֥יו סֶֽלָה׃
הַאֶפְשַׁר דְאִתְנְשֵׁי לְחַיָסָא אֱלָהָא אִין סְלִיק בְּרוּגְזֵי מִן לְמִכְמַר רַחֲמוֹי לְעָלְמִין:
77 (6) I have considered the days of old, the years of ancient times.
(7) I call to remembrance my song in the night: I meditate with my heart: and my spirit makes diligent search.
(8) Will the Lord cast off for ever? and will he be favourable no more?
(9) Is his steadfast love clean gone forever? does his promise fail for evermore?
(10) Has God forgotten to be gracious? has he in anger shut up his tender mercies? (Sela.)
משנה
א. כָּל כִּנּוּיֵי נְדָרִים כִּנְדָרִים, וַחֲרָמִים כַּחֲרָמִים, וּשְׁבוּעוֹת כִּשְׁבוּעוֹת, וּנְזִירוּת כִּנְזִירוּת. הָאוֹמֵר לַחֲבֵרוֹ, מֻדָּרְנִי מִמְּךָ, מֻפְרָשְׁנִי מִמְּךָ, מְרֻחָקְנִי מִמְּךָ, שֶׁאֵינִי אוֹכֵל לָךְ, שֶׁאֵינִי טוֹעֵם לָךְ, אָסוּר. מְנֻדֶּה אֲנִי לָךְ, רַבִּי עֲקִיבָא הָיָה חוֹכֵךְ בָּזֶה לְהַחֲמִיר. כְּנִדְרֵי רְשָׁעִים, נָדַר בְּנָזִיר, וּבְקָרְבָּן, וּבִשְׁבוּעָה. כְּנִדְרֵי כְשֵׁרִים, לֹא אָמַר כְּלוּם. כְּנִדְבוֹתָם, נָדַר בְּנָזִיר וּבְקָרְבָּן:
ב. הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם קוֹנָח, קוֹנָס, הֲרֵי אֵלּוּ כִנּוּיִין לְקָרְבָּן. חֵרֶק חֵרֶךְ, חֵרֵף, הֲרֵי אֵלּוּ כִנּוּיִין לְחֵרֶם. נָזִיק נָזִיחַ, פָּזִיחַ, הֲרֵי אֵלּוּ כִנּוּיִין לִנְזִירוּת. שְׁבוּתָה, שְׁקוּקָה, נָדַר בְּמוֹתָא, הֲרֵי אֵלּוּ כִנּוּיִין לִשְׁבוּעָה:
ג. הָאוֹמֵר לֹא חֻלִּין לֹא אֹכַל לָךְ, לֹא כָשֵׁר, וְלֹא דְכֵי, טָהוֹר, וְטָמֵא, נוֹתָר, וּפִגּוּל, אָסוּר. כְּאִמְּרָא, כַּדִּירִין, כָּעֵצִים, כָּאִשִּׁים, כַּמִּזְבֵּחַ, כַּהֵיכָל, כִּירוּשָׁלָיִם, נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ, אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן, הֲרֵי זֶה נָדַר בְּקָרְבָּן. רַבִּי יְהוּדָה אוֹמֵר, הָאוֹמֵר יְרוּשָׁלַיִם, לֹא אָמַר כְּלוּם:
ד. הָאוֹמֵר, קָרְבָּן, עוֹלָה, מִנְחָה, חַטָּאת, תּוֹדָה, שְׁלָמִים שֶׁאֵינִי אוֹכֵל לָךְ, אָסוּר. רַבִּי יְהוּדָה מַתִּיר. הַקָּרְבָּן, כְּקָרְבָּן, קָרְבָּן שֶׁאֹכַל לָךְ, אָסוּר. לְקָרְבָּן לֹא אֹכַל לָךְ, רַבִּי מֵאִיר אוֹסֵר. הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם פִּי הַמְדַבֵּר עִמָּךְ, יָדִי עוֹשָׂה עִמָּךְ, רַגְלִי מְהַלֶּכֶת עִמָּךְ, אָסוּר:
1. When an individual takes a vow, he renders an object forbidden to himself or to others as though it were a sacrificial offering; this parallels the act of consecrating an offering, which also renders an item forbidden for personal use by means of a verbal declaration. The most direct expression of a vow is when an individual says: This object is forbidden to me, or to others, like an offering. Additionally, the mishna states that all substitutes for the language of vows are like vows. Consequently, if one states that an object is forbidden to him like a konam instead of like an offering [korban], the vow takes effect, as konam is a substitute term for the word korban (see 10a). Similarly, substitutes for the language of dedications are like dedications, substitutes for the language of oaths are like oaths, and substitutes for the language of nazirite vows are like nazirite vows. Therefore, if one declared a ḥerekh instead of a dedication [ḥerem], a shevuta instead of an oath [shevua], or proclaimed that he was becoming a nazik instead of a nazirite [nazir], his statement takes effect. With regard to one who says to another: I am avowed from you, or: I am separated from you, or: I am distanced from you, and he then says: That which I eat of yours, or: That which I taste of yours, even though he did not explicitly state that he is taking a vow or specify the nature of the vow, the object of his vow is nevertheless forbidden. His intention is understood based on his incomplete statement, known as an intimation of a vow, and his vow therefore takes effect. However, if he says: I am ostracized from you, which does not clearly declare any matter to be prohibited, Rabbi Akiva was uncertain about this halakha but was inclined to rule stringently about this and consider it a vow prohibiting the speaker from deriving benefit from his fellow. The mishna continues to explain the rules of intimations of vows. If an individual states that he accepts an obligation upon himself like the vows of the wicked, he has vowed with regard to becoming a nazirite, or bringing an offering, or taking an oath. This is considered a real formulation of a vow, just as the wicked customarily take vows. If he says: Like the vows of the virtuous, he has not said anything, because virtuous people do not generally take vows. If he says: Like their gift offerings, he has vowed with regard to becoming a nazirite or bringing an offering.
2. In the case of one who says to another that a certain object is konam, konaḥ, or konas, these expressions are substitutes for the term offering [korban], and the vow takes effect. Ḥerek, ḥerekh and ḥeref; these are substitutes for the term indicating a dedication [ḥerem] to the Temple treasury. Nazik, naziaḥ, and paziaḥ; these are substitutes for the term naziriteship [nazir]. Shevuta, shekuka, or one who vows with the term mota, these are substitutes for the term oath [shevua].
3. If one says to another: That which I eat of yours shall be considered laḥullin, it is interpreted as though he said: La ḥullin, not non-sacred, and the food is thereby forbidden to him. Similarly, if he said that food shall be considered not valid or not dekhi, i.e., not ritually pure, or if he said the food shall be considered an offering that has become ritually impure, left over [notar], or piggul, i.e., an offering that was sacrificed with the intent to consume it after its appointed time, it is forbidden. If one says that food shall be considered like the lamb of the daily offering, like the animals designated as offerings and kept in special enclosures, like the wood of the altar, like the fires on the altar, like the altar, like the Sanctuary, or like Jerusalem, or if he took a vow with any of the accessories of the altar, although he did not explicitly mention that the food should be like an offering, it is considered a vow that associates a different item with an offering. Rabbi Yehuda says: One who says that an item shall be considered Jerusalem, instead of saying that it shall be considered like Jerusalem, has not said anything.
4. With regard to one who says: An offering, a burnt-offering, a meal-offering, a sin-offering, a thanks-offering, or a peace-offering, and adds: That which I eat of yours, the vow takes effect and the food is forbidden. Rabbi Yehuda renders the food permitted in all these cases. If one says: The offering, like an offering, or an offering, and adds: That which I will eat of yours, the food is forbidden. If he says: That which I will not eat of your shall be for an offering, Rabbi Meir renders the food forbidden. One who says to another: It is konam for me for my mouth to speak with you, or: It is konam for me for my hand to work with you, or: It is konam for me for my foot to walk with you, it is prohibited for him to speak with, work with, or walk with the other individual.
גמרא
אָמַר רִבִּי חָנִין אָמַר רַב: הַשּׁוֹמֵעַ הַזְכָּרַת הַשֵּׁם מִפִּי חֲבֵרוֹ צָרִיךְ לְנַדּוֹתוֹ וְאִם לֹא נִדָּהוּ הוּא עַצְמוֹ יְהֵא בְּנִדּוּי. שֶׁכָּל מָקוֹם שֶׁהַזְכָּרַת הַשֵּׁם מְצוּיָה שָׁם עֲנִיּוּת מְצוּיָה וַעֲנִיּוּת כְּמִיתָה שֶׁנֶּאֱמַר (שמות ד) כִּי מֵתוּ כָּל הָאֲנָשִׁים. וְתַנְיָא: כָּל מָקוֹם שֶׁנָּתְנוּ חֲכָמִים עֵינֵיהֶם אוֹ מִיתָה אוֹ עֹנִי. אָמַר רִבִּי אַבָּא: הֲוָה קָאֲמִינָא קָמֵיהּ דְּרַב הוּנָא שַׁמְעָהּ לְהַךְ אִתְּתָא דְּאַפְּקָה הַזְכָּרַת הַשֵּׁם לְבַטָּלָה שַׁמְתָּהּ וְשָׁרָא לָהּ לְאַלְתָּר בְּאַפָּה שְׁמַע מִינָהּ תְּלַת שְׁמַע מִינָהּ הַשּׁוֹמֵעַ הַזְכָּרַת הַשֵּׁם מִפִּי חֲבֵרוֹ צָרִיךְ לְנַדּוֹתוֹ. וּשְׁמַע מִינָהּ נִדָּהוּ בְּפָנָיו אֵין מַתִּיר לוֹ אֶלָּא בְּפָנָיו. וּשְׁמַע מִינָהּ אֵין בֵּין נִדּוּי לַהֲפָרָה וְלֹא כְלוּם. אָמַר רַב גִּידֵל אָמַר רַב תַּלְמִיד חָכָם מְנַדֶּה לְעַצְמוֹ וּמֵפֵר לְעַצְמוֹ פְּשִׁיטָא מַהוּ דְּתֵימָא אֵין חָבוּשׁ מַתִּיר עַצְמוֹ מִבֵּית הָאֲסוּרִין. קָא מַשְׁמַע לָן הֵיכִי דָּמֵי כִּי הָא דְּמָר זוּטְרָא חֲסִידָא כִּי מִיחַיֵּיב בַּר בֵּי רַב שַׁמְתָּא מְשַׁמִּית נַפְשֵׁהּ בְּרֵישָׁא וְהָדָר מְשַׁמִּית בַּר בֵּי רַב וְכִי עָיֵיל שָׁרֵי לְנַפְשֵׁהּ וְהָדַר שָׁרֵי לֵהּ. וְאָמַר רַב גִּידֵל אָמַר רַב: מִנַּיִן שֶׁנִּשְׁבָּעִין לְקַיֵּם אֶת הַמִּצְוָה. שֶׁנֶּאֱמַר (תהילים קיט) נִשְׁבַּעְתִּי וָאֲקַיֵּימָה לִשׁמוֹר מִשְׁפְּטֵי צִדְקֶךָ. וַהֲלֹא מֻשְׁבָּע וְעוֹמֵד מֵהַר סִינַי הוּא אֶלָּא הָא קָא מַשְׁמַע לָן דְּשָׁרִי לֵהּ לְאִינִישׁ לִזְרוּזֵי נַפְשֵׁהּ. וְאָמַר רַב גִּדֵיל אָמַר רַב: הָאוֹמֵר אַשְׁכִּים וְאֶשְׁנֶה פֶּרֶק זֶה, אֶשְׁנֶה מַסֶּכְתָּא זוֹ, נֶדֶר גָּדוֹל נָדַר לֵאלֹהֵי יִשְׂרָאֵל. וַהֲלֹא מֻשְׁבָּע וְעוֹמֵד הוּא וְאֵין שְׁבוּעָה חָלָה עַל שְׁבוּעָה. מַאי קָמַשְׁמַע לָן דַּאֲפִלּוּ זְרוּזֵי בְּעָלְמָא הַיְנוּ דְּרַב גִּידֵל קָמַיְיתָא הָא קָא מַשְׁמַע לָן כֵּיוָן דְּאִי בָּעֵי פָּטַר נַפְשֵׁהּ בִּקְרִיאַת שְׁמַע שַׁחֲרִית וְעַרְבִית מִשּׁוּם הָכִי חַיִיל שְׁבוּעָה עָלֵיהּ. אָמַר רַב יוֹסֵי: נִדּוּהוּ בַּחֲלוֹם, צָרִיךְ עֲשָׂרָה בְּנֵי אָדָם לְהַתִּיר לוֹ. וְהוּא דְּתָנוּ הִלְכְתָא, אֲבָל מִתְנוּ וְלֹא תָּנוּ לֹא וְאִי לֵיכָּא דְּתָנוּ הִלְכְתָא אֲפִלּוּ מַתְנוּ וְלֹא תָּנוּ. וְאִי לֵיכָּא לֵיזִיל וְלֵיתִיב אַפָּרָשַׁת דְּרָכִים וְיָהִיב שְׁלָמָא לְבֵי עֲשָׂרָה עַד דִּמְקַלְעִי לֵהּ עֲשָׂרָה דְּגָמְרֵי הִלְכְתָא. אָמַר לֵהּ רַבִינָא לְרַב אָשֵׁי: יָדַע מָאן שַׁמְתֵּיהּ מַהוּ דְּלִישְׁרֵי לֵהּ. אָמַר לֵהּ לִשְׁמוּתֵהּ שַׁוְיוּהָ שְׁלִיחַ לְמִשְׁרֵי בְּחֶלְמֵיהּ. מַאי אָמַר לוֹ: כְּשֵׁם שֶׁאִי אֶפְשָׁר לַבָּר בְּלֹא תֶּבֶן כָּךְ אִי אֶפְשָׁר לַחֲלוֹם בְּלֹא דְּבָרִים בְּטֵלִים:
Rav Ḥanin said that Rav said: One who hears mention of the name of God in vain by another individual must ostracize him for doing so. And if he did not ostracize him, he himself, the listener, shall be ostracized, as wherever mention of God’s name in vain is common, poverty is also common there.
And poverty is so harsh that it is considered like death, as it is stated: “For all the men are dead who sought your life” (Exodus 4:19). The Sages had a tradition that Dathan and Abiram had sought to have Moses killed in Egypt and that they were the men referred to in the quoted verse (see 64b). They were still alive at that time but had become impoverished. And additionally, it is taught in a baraita: Wherever it says that the Sages set their eyes on a particular individual, the result was either death or poverty. This also indicates that death and poverty are equivalent.
Rabbi Abba said: I was standing before Rav Huna, and he heard a certain woman utter a mention of the name of God in vain. He excommunicated her and immediately dissolved the excommunication for her in her presence. The Gemara comments: Learn three things from this. Learn from this that one who hears mention of the name of God in vain by another individual must ostracize him; and learn from this that if one ostracized another in his presence, one may dissolve it for him only in his presence; and learn from this that there is nothing, i.e., no minimum time that must pass, between ostracism and nullification of the ostracism.
Rav Giddel said that Rav said: A Torah scholar can ostracize himself, and he can nullify the ostracism for himself. The Gemara asks: Isn’t it obvious that he can nullify the ostracism for himself, just as he is able to do for others? The Gemara answers: It states this lest you say, as per the popular maxim: A prisoner cannot free himself from prison, and since he is ostracized he cannot dissolve the ostracism for himself; therefore it teaches us that he can do so.
The Gemara asks: What are the circumstances where a Torah scholar might ostracize himself? It is like that case involving Mar Zutra Ḥasida. When a student in the academy was liable to receive excommunication, Mar Zutra Ḥasida would first excommunicate himself and then he would excommunicate the student of Torah. And when he would enter his home, he would dissolve the excommunication for himself and then dissolve the excommunication for the student.
And Rav Giddel said that Rav said:
From where is it derived that one may take an oath to fulfill a mitzva? It is as it is stated: “I have sworn and I have confirmed it, to observe Your righteous ordinances” (Psalms 119:106).
The Gemara asks: Is he not already under oath from when each Jew took an oath at Mount Sinai to fulfill all the mitzvot? An oath cannot take effect if one is already bound by a different oath. Rather, it teaches us this: It is permitted for a man to motivate himself to fulfill the mitzvot in this manner, although the oath is not technically valid.
And Rav Giddel said that Rav said: One who says: I will rise early and study this chapter, or: I will study this tractate, has taken a great vow to the God of Israel. This clearly indicates that the vow takes effect. The Gemara asks: Is he not already under oath due to the general obligation to study Torah? And an oath does not take effect upon a preexisting oath. What is he teaching us? If one claims that Rav Giddel is teaching that such a vow may be made even merely to motivate oneself to study, this is the same as the first statement of Rav Giddel.
The Gemara answers: It teaches us this: Since if he desires he can exempt himself from the obligation to study Torah with the recitation of Shema in the morning and evening, due to that reason the oath takes effect upon him and he is obligated to study the chapter or tractate that he specified.
Rav Giddel said that Rav said: With regard to one who says to another: Let us rise early and study this chapter, and they agree to do so, it is incumbent upon him to rise early and be the first to arrive, because it was his initiative. There is an allusion to this in a verse, as it is stated: “And He said to me: Arise, go forth into the plain, and there I will speak with you. Then I arose and went forth into the plain; and behold, the glory of the Lord stood there” (Ezekiel 3:22–23). God invited Ezekiel to that place, and His glory arrived before Ezekiel did.
§ Rav Yosef said: One who was ostracized in a dream requires ten people to dissolve the ostracism for him. And the ostracism can be dissolved only by those who have studied halakha, i.e., by Torah scholars. However, if they have recited Mishna and have not studied halakha, no, they are not fit to dissolve the ostracism. And if there are not ten people who have studied halakha, then even those who have recited Mishna and have not studied halakha are fit to dissolve the ostracism.
And if there are not even ten people who have studied Mishna, let him go and sit at the crossroads and extend a greeting of shalom, meaning peace, to ten people, who will respond with a similar greeting, until ten individuals who have studied halakha happen to come to him.
Ravina said to Rav Ashi: If he knows who excommunicated him in his dream, what is the halakha? Can that individual dissolve the excommunication for him? Rav Ashi said to him: It is possible that he was appointed by Heaven as an agent to excommunicate him, but he was not appointed as an agent to dissolve the excommunication for him. Consequently, the excommunication can be dissolved only by ten people.
Rav Aḥa said to Rav Ashi: If he was excommunicated and the excommunication was dissolved for him in his dream, what is the halakha? Rav Ashi said to him: Just as it is impossible for the grain to grow without straw,
so too, it is impossible to dream without idle matter. It is possible that the excommunication was real and the dissolution was not real, and he must have the ostracism dissolved by ten people.
זוהר
לְרַעְיָא דְּבָעָא לְאַעֲבָרָא עָאנֵי בְּחַד נַהֲרָא אַעֲבַר זְאֵבָא לְקַטְּרְגָא לֵיהּ בְּעָאנֵיהּ רַעְיָא הֲוָה חַכִּים אָמַר מַאי אַעֲבִיד דִּבְעוֹד דַּאֲנָא אַעֲבַר לְטַלְיָא יְקַטְרֵג הוּא בְּעָאנֵי זָקַף עֵינוֹי וְחָמָא בֵּין עָאנָא חַד תְּיָשָׁא מֵאִלֵּין תְּיָשֵׁי בְּרָא דַּהֲוַה רַב וְתַקִּיף אָמַר אַשְׁדִיוּ דָא לְקִבְלֵיהּ וּבְעוֹד דִּמְקַטְרְגֵי דָּא בְּדָא אַעֲבַר לְכָל עָאנָא וְיִשְׁתֵּזְבוּן מִנֵּיהּ. כָּךְ קֻדְשָׁא בְּרִיךְ הוּא אָמַר וַדַּאי הָא תְּיָשָׁא חַד רַב וְתַקִּיף וְאַלִּים אַשְׁדֵי לְקִבְלֵיהּ וּבְעוֹד דְּהוּא יִשְׁתַּדַל בֵּיהּ יַעֲבְרוּן בָּנַי וְלָא יִשְׁתַּכַּח קָטֵגוֹר לְגַבַּיְהוּ מִיָּד (איוב א') וַיֹּאמֶר יְיָ אֶל הַשָּׂטָן הַשַּׂמְתָּ לִבְּךָ עַד דְּקֻדְשָׁא בְּרִיךְ הוּא זָוֵוג לְהוּ כַּחֲדָא דִּכְתִיב הִנּוֹ בְיָדֶיךָ. בְּעוֹד דְּהוּא אִשְׁתַּדַּל בֵּיהּ שָׁבִיק לוֹן לְיִשְׂרָאֵל וְלָא אִשְׁתַּכַּח קָטֵגוֹרָא לְגַבַּיְהוּ אוֹף הָכָא בְּהַאי יוֹמָא דְּלָטוֹרָא זַמִּין לְאַלְּלָא אַרְעָא וּבַעֵינָא לְשַׁדְּרָא לְקִבְלֵיהּ בַּמֶּה דְּיִתְעַסַק (כְּגַוְנָא דִּילֵיהּ) וּבְעוֹד דְּאִיהוּ אִשְׁתַּדַּל בֵּיהּ שָׁבִיק לוֹן לְיִשְׂרָאֵל וּמַתְלָא אָמְרֵי לְזִלְזוּלָא דְּבֵי מַלְכָּא הַב לֵיהּ זְעֵיר חַמְרָא וִישַׁבְּחָךְ קַמֵּי מַלְכָּא וְאִי לָאו יֵימָא לְמַלְכָּא מִלָּה בִּישָׁא לְזִמְנִין נָטְלִין לָהּ לְהַהִיא מִלָּה אִלָּעִי דְּבֵי מַלְכָּא וּמַלְכָּא עָבִיר דִּינָא בְּגִנֵּיהּ. רַבִּי יִצְחָק אָמַר לְשַׁטְיָא דְּקָאִים קַמֵּי מַלְכָּא הַב לֵיהּ חַמְרָא וּלְבָתַר אֵימָא לֵיהּ וְאַחֲזֵי לֵיהּ כָּל אִנּוּן טַעֲוָן דְּעָבְדָת וְכָל אִנּוּן בִּישִׁין וְהוּא יֵיתֵי וִישַׁבְּחָךְ וְיֵמָא דְּלָא יִשְׁתַּכַּח בְּעָלְמָא כַּוָּתָךְ אוֹף הָכָא הָא קָאִים דְּלָטוֹרָא תָּדִיר קַמֵּי מַלְכָּא יִשְׂרָאֵל יָהֲבִין לֵיהּ הַאי דּוֹרוֹן וּבְהַאי דּוֹרוֹן פַּסְקָא מִכָּל בִּישִׁין וּמִכָּל טַעֲוָן וּמִכָּל חוֹבִין דְּעָבְדוּ יִשְׂרָאֵל וְהוּא אַתֵי וּמְשַׁבַּח לְהוּ לְיִשְׂרָאֵל וְאִתְעֲבִיד סָנֵגוֹרָא עֲלַיְהוּ וְקֻדְשָׁא בְּרִיךְ הוּא אַהֲדַר כֻּלְּהוּ לְרֵישָׁא דְּבִישֵׁי דְּעַמֵּיהּ כְּגוֹן דִּכְתִיב (משלי כ''ה) כִּי גֶּחָלִים אַתָּה חוֹתֶה עַל רֹאשׁוֹ:
בְּדוֹמֶה לְרֹעֶה, שֶׁרָצָה לְהַעֲבִיר צֹאנוֹ דֶּרֶךְ נָהָר אֶחָד, עָבַר זְאֵב לְהָצֵר אֶת צֹאנוֹ. הָרֹעֶה שֶׁהָיָה חָכָם, אָמַר, מָה אֶעֱשֶׂה, הֲרֵי בְּעוֹד שֶׁאֲנִי מַעֲבִיר הַטְּלָאִים הוּא יַשְׁחִית אֶת צֹאנִי. נָשָׂא עֵינָיו וְרָאָה בֵּין הַצֹאן, תַּיִשׁ אֶחָד מֵאֵלּוּ תְּיָשֵׁי הַשָּׂדֶה, שֶׁהָיָה גָּדוֹל וְחָזָק, אָמַר אַשְׁלִיךְ אֶת זֶה לְפָנָיו, וּבְעוֹד שֶׁיִּתְרוֹצְצוּ זֶה עִם זֶה, אַעֲבִיר אֶת כָּל צֹאנִי, וְיִנָּצְלוּ מִמֶּנּוּ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר, הֲרֵי וַדַּאי תַּיִשׁ גָּדוֹל תַּקִּיף וְחָזָק אַשְׁלִיךְ לְפָנָיו, דְּהַיְנוּ אִיּוֹב, וּבְעוֹד שֶׁהוּא יַעֲסֹק בּוֹ יַעֲבְרוּ בָּנַי אֶת הַיָּם, וְלֹא יִמָּצֵא קָטֵגוֹר עֲלֵיהֶם. מִיָּד וַיֹּאמֶר יְיָ אֶל הַשָּׂטָן הַשַּׂמְתָּ לִבְּךְ. עַד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חִבֵּר אוֹתָם יַחַד, שֶׁכָּתוּב, הִנּוֹ בְיָדֶךְ. וּבְעוֹד שֶׁהוּא עָסוּק בּוֹ, עָזַב אֶת יִשְׂרָאֵל, וְלֹא אָמַר קִטְרוּג עֲלֵיהֶם. אַף כָּךְ, בַּיּוֹם הַזֶּה, בְּיוֹם הַכִּפּוּרִים, הַשָּׂטָן מוּכָן לְרַגֵּל הָאָרֶץ, וּצְרִיכִים לִשְׁלֹחַ לְפָנָיו בַּמֶּה שֶׁיִּתְעַסֵּק, וּבְעוֹד שֶׁהוּא יִתְעַסֵּק בּוֹ יַעֲזֹב אֶת יִשְׂרָאֵל. וּמָשָׁל אוֹמְרִים, הַנִּקְלֶה שֶׁבְּבֵית הַמֶּלֶךְ, תֵּן לוֹ מְעָט יַיִן, וִישַׁבְּחֶךְ לִפְנֵי הַמֶּלֶךְ. וְאִם לֹא, יֹאמַר לָשׁוֹן הָרַע עָלֶיךְ אֶל הַמֶּלֶךְ. וְלִפְעָמִים לוֹקְחִים הָעֶלְיוֹנִים שֶׁבְּבֵית הַמֶּלֶךְ אֶת דִּבּוּר הָרַע הַהוּא, וְהַמֶּלֶךְ עוֹשֶׂה דִּין עָלָיו. רַבִּי יִצְחָק אָמַר, בְּדוֹמֶה לְשׁוֹטֶה הַנִּמְצָא לִפְנֵי הַמֶּלֶךְ תֵּן לוֹ יַיִן, וְאַחַר כָּךְ תֹּאמַר לוֹ וְתַרְאֶה לוֹ, כָּל אֵלּוּ הַתּוֹעֵבוֹת שֶׁעָשִׂיתָ וְכָל אֵלּוּ הָרָעוֹת, וְהוּא יָבֹא וִישַׁבְּחֶךְ, וְיֹאמַר שֶׁלֹּא נִמְצָא בָּעוֹלָם כְּמוֹתְךְ. אַף כָּאן, הֲרֵי הַקָּטֵגוֹר נִמְצָא תָּמִיד לִפְנֵי הַמֶּלֶךְ, יִשְׂרָאֵל נוֹתְנִים לוֹ מִנְחָה הַזּוֹ, הַשָּׂעִיר לַעֲזָאזֵל, וּבַמִּנְחָה הַזּוֹ, כָּתַב הַכָּתוּב בּוֹ כָּל הָרָעוֹת וְכָל הַתּוֹעֵבוֹת וְכָל הָעֲוֹנוֹת שֶׁעָשׂוּ יִשְׂרָאֵל, וְהוּא בָּא וּמְשַׁבֵּחַ אֶת יִשְׂרָאֵל, וְנַעֲשֶׂה סָנֵגוֹר עֲלֵיהֶם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִיר הַכֹּל לְרֹאשׁ הָרְשָׁעִים שֶׁל עַמּוֹ, מִשּׁוּם שֶׁכָּתוּב, כִּי גֶּחָלִים אַתָּה חוֹתֶה עַל רֹאשׁוֹ.
הלכה פסוקה
א. כָּל מַיִם שֶׁנַּעֲשֶׂה בָּהֶן מְלָאכָה נַעֲשׂוּ שׁוֹפְכִין וּפְסוּלִין לִנְטִילַת יָדַיִם. כֵּיצַד מַיִם שְׁאוּבִין שֶׁהִדִּיחַ בָּהֶן כֵּלִים אוֹ שֶׁשָּׁרָה בָּהֶן פִּתּוֹ וְכַיּוֹצֵא בָּזֶה בֵּין בְּכֵלִים בֵּין בְּקַרְקָעוֹת פְּסוּלִין לִנְטִילַת יָדַיִם. הִדִּיחַ בָּהֶן כֵּלִים מֻדָּחִין אוֹ חֲדָשִׁים לֹא פְּסָלָן. מַיִם שֶׁהַנַּחְתּוֹם מְטַבֵּל בָּהֶן אֶת הַכְּעָכִים פְּסוּלִין. וְשֶׁהוּא חוֹפֵן מֵהֶן בִּשְׁעַת לִישָׁה כְּשֵׁרִים שֶׁהַמַּיִם שֶׁבְּחָפְנָיו הֵן שֶׁנַּעֲשׂוּ בָּהֶן מְלָאכָה. אֲבָל הַמַּיִם שֶׁחָפַן מֵהֶם הֲרֵי הֵם בְּכַשְׁרוּתָן:
ב. וְכָל מַיִם שֶׁנִּפְסְלוּ מִשְּׁתִיַּת כֶּלֶב כְּגוֹן שֶׁהָיוּ מָרִים אוֹ מְלוּחִים אוֹ עֲכוּרִין אוֹ רֵיחַ רַע עַד שֶׁלֹּא יִשְׁתֶּה מֵהֶן הַכֶּלֶב בְּכֵלִים פְּסוּלִין לִנְטִילַת יָדַיִם. וּבְקַרְקָעוֹת כְּשֵׁרִים לְהַטְבִּיל. חַמֵּי טְבֶרְיָא בִּמְקוֹמָן מַטְבִּילִין בָּהֶם אֶת הַיָּדַיִם אֲבָל אִם נָטַל מֵהֶן בִּכְלִי אוֹ שֶׁהִפְלִיג מֵהֶן אַמָּה לְמָקוֹם אַחֵר אֵין נוֹטְלִין מֵהֶם לֹא רִאשׁוֹנִים וְלֹא אַחֲרוֹנִים מִפְּנֵי שֶׁאֵינָן רְאוּיִין לִשְׁתִּיַּת בְּהֵמָה:
Water used in work becomes waste and is unfit for washing the hands. For example, water in which one washed utensils or dipped his bread, etc., whether the water is in vessels or in the ground is unfit for washing the hands. But if one rinses in it utensils that have been washed or that are new, he does not render it unfit. The water in which the baker dips the loaves is unfit for washing the hands; but that from which he fills his hands while kneading is fit, because only the water in his hands is regarded as having been used, but not the water left in the vessel from which he filled his hands.
Any water, unfit for a dog to drink, e.g. water that is so bitter, salty, muddy or malodorous that a dog will not drink it, is unfit for washing the hands, if contained in vessels. As long as it is in the ground, it is fit for ritual bathing. While the hot waters of Tiberias are in their natural situation, the hands may be immersed in them. But if one has drawn off some of it in a vessel, or diverted it by a channel to another situation, it may not be used for washing the hands before or after a meal because it is unfit for an animal to drink.
מוסר
אָמְרוּ זִכְרוֹנָם לִבְרָכָה, כִּי מִי שֶׁמְּכַבְּדִים אוֹתוֹ בְּמַדְרֵגוֹת הַכָּבוֹד הָרְאוּיוֹת לָתֵת לְמִי שֶׁהוּא יוֹדֵעַ שְׁתֵּי מַסֶּכְתּוֹת וְהוּא אֵינוֹ יוֹדֵעַ זוּלָתִי אַחַת. עָלָיו שֶׁיֹּאמַר לָהֶם אַחַת לְבַדָּה אֲנִי יוֹדֵעַ, כָּל שֶׁכֵּן כִּי אָסוּר לְכַזֵּב וּלְהִתְפָּאֵר לֵאמֹר שָׁמַעְנוּ כָּאֵלֶּה רַבּוֹת. בָּנִים לֹא יְשַׁקְּרוּ בְּסִפּוּר דְּבָרִים אֲשֶׁר יִשְׁמְעוּ וְהַגָּדַת מְאוֹרָעוֹת, אֲבָל יַחֲלִיפוּ דְּבָרִים עַל אוֹדוֹת חֶפְצֵיהֶם מֵאֵין הֶפְסֵד לָאָדָם בְּדָבָר אוֹ בִּמְעַט הַנָּאֶה בִּשִׁקְרוּתָם אַף עַל פִּי שֶׁאֵינָם מַרְוִיחִים מָמוֹן בְּכָךְ. וְאָמְרוּ רַבּוֹתֵינוּ כִּי גַּם זֶה אָסוּר הוּא שֶׁנֶּאֱמַר (ירמיה ט) לִמְּדוּ לְשׁוֹנָם דַּבֵּר שֶׁקֶר אַךְ אֵין עָנְשָׁם כְּעֹנֶשׁ הַמְשַׁקְּרִים לְלֹא דָּבָר אֲשֶׁר זָכַרְנוּ עִנְיָנָם:
The eighth section: One who praises himself about virtues that are not found in him. King Solomon, peace be upon him, said (Proverbs 17:7), “Lofty words are not fitting for a villain; much less lying words for a great man.” Its explanation is [that] a villain should not act proudly and raise himself up due to the virtues of his ancestors. For he said in the verse above this (Proverbs 17:6), “and the glory of children is their parents.” Much less should a great man honor himself with lies and say, “I did so, and spread and gave [gifts],” when he did not do so. And this is a disgrace for any person, but all the more so, a great man. And he disgraces the generosity that he has done; for he profaned his soul with what he did not do. For this will testify that all of the righteous deeds that he did were [only] for fame and praise. And our Rabbis, may their memory be blessed, said (Yerushalmi Shevi’t 10:3 at the end) that one who is honored according to the level of one who knows two tractates, but knows only one, must tell them - “I know only one.” All the more so is it forbidden to lie and boast, saying, “I have learned many like these.”
The ninth section: Children who do not lie in recounting things that they heard and telling over events, but switch the words according to the circumstances of their wishes, [yet it is] without hurting any person through it. However they find a little benefit with their lies, even though they do not make money from it. And our Rabbis said (Yevamot 63a) that this is also forbidden, as it is stated (Jeremiah 9:4), “they have trained their tongues to speak falsely.” However their punishment is not like those that lie about something that [did not happen], the nature of which we discussed in the fifth (it should say fourth) section. Behold these are the sections of the group of liers; and we have already mentioned their centrality to you for the ways of faithful people, and that they are fundamental for the soul.