תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
לא (ז) וַיִּקְרָ֨א מֹשֶׁ֜ה לִיהוֹשֻׁ֗עַ וַיֹּ֨אמֶר אֵלָ֜יו לְעֵינֵ֣י כׇל־יִשְׂרָאֵל֮ חֲזַ֣ק וֶאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבוֹא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֕רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַאֲבֹתָ֖ם לָתֵ֣ת לָהֶ֑ם וְאַתָּ֖ה תַּנְחִילֶ֥נָּה אוֹתָֽם׃
וּקְרָא משֶׁה לִיהוֹשֻׁעַ וַאֲמַר לֵיהּ לְעֵינֵי כָל יִשְׂרָאֵל תְּקַף וְאַלִּים אֲרֵי אַתְּ תֵּעוּל עִם עַמָּא הָדֵין לְאַרְעָא דִּי קַיִּים יְיָ לַאֲבָהָתְהוֹן לְמִתַּן לְהוֹן וְאַתְּ תַּחְסְנִנַּהּ יָתְהוֹן:
(ח) וַיהֹוָ֞ה ה֣וּא ׀ הַהֹלֵ֣ךְ לְפָנֶ֗יךָ ה֚וּא יִהְיֶ֣ה עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֣א יַעַזְבֶ֑ךָּ לֹ֥א תִירָ֖א וְלֹ֥א תֵחָֽת׃
וַיְיָ הוּא דִּמְדַבַּר קֳדָמָךְ מֵימְרֵיהּ יְהֵי בְסַעְדָּךְ לָא יִשְׁבְּקִנָּךְ וְלָא יַרְחֵקִנָּךְ לָא תִדְחַל וְלָא תִתְּבַר:
(ט) וַיִּכְתֹּ֣ב מֹשֶׁה֮ אֶת־הַתּוֹרָ֣ה הַזֹּאת֒ וַֽיִּתְּנָ֗הּ אֶל־הַכֹּֽהֲנִים֙ בְּנֵ֣י לֵוִ֔י הַנֹּ֣שְׂאִ֔ים אֶת־אֲר֖וֹן בְּרִ֣ית יְהֹוָ֑ה וְאֶל־כׇּל־זִקְנֵ֖י יִשְׂרָאֵֽל׃
וּכְתַב משֶׁה יָת אוֹרַיְתָא הָדָא וִיהָבַהּ לְכָהֲנַיָּא בְּנֵי לֵוִי דְּנָטְלִין יָת אֲרוֹן קְיָמָא דַיְיָ וּלְכָל סָבֵי יִשְׂרָאֵל:
(י) וַיְצַ֥ו מֹשֶׁ֖ה אוֹתָ֣ם לֵאמֹ֑ר מִקֵּ֣ץ ׀ שֶׁ֣בַע שָׁנִ֗ים בְּמֹעֵ֛ד שְׁנַ֥ת הַשְּׁמִטָּ֖ה בְּחַ֥ג הַסֻּכּֽוֹת׃
וּפַקִּיד משֶׁה יָתְהוֹן לְמֵימָר מִסּוֹף שְׁבַע שְׁנִין בִּזְמַן שַׁתָּא דִשְׁמִטְּתָא בְּחַגָּא דִמְטַלַּיָּא:
31 (7) And Moshe called to Yehoshua, and said to him in the sight of all Yisra᾽el, Be strong and of a good courage: for thou must go with this people to the land which the Lord has sworn to their fathers to give them; and thou shalt cause them to inherit it.
(8) And the Lord, he it is that goes before thee; he will be with thee, he will not fail thee, nor forsake thee: fear not, nor be dismayed.
(9) And Moshe wrote this Tora, and delivered it to the priests the sons of Levi, who bore the ark of the covenant of the Lord, and to all the elders of Yisra᾽el.
(10) And Moshe commanded them, saying, At the end of every seven years, in the time of the year of release, in the feast of booths,
נביאים
יד (ז) יֵֽלְכוּ֙ יֹֽנְקוֹתָ֔יו וִיהִ֥י כַזַּ֖יִת הוֹד֑וֹ וְרֵ֥יחַֽ ל֖וֹ כַּלְּבָנֽוֹן׃
יִסְגוּן בְּנִין וּבְנָן וִיהֵי כְזִיו מְנָרַת קוּדְשָׁא זִיוְהוֹן וְרִיחֲהוֹן כְּרֵיחַ קְטוֹרֶת בּוּסְמַיָא:
(ח) יָשֻׁ֙בוּ֙ יֹשְׁבֵ֣י בְצִלּ֔וֹ יְחַיּ֥וּ דָגָ֖ן וְיִפְרְח֣וּ כַגָּ֑פֶן זִכְר֖וֹ כְּיֵ֥ין לְבָנֽוֹן׃
יִתְכַּנְשׁוּן מִבֵּינֵי גָלוּתְהוֹן יַתְבוּן בִּטְלַל מְשִׁיחֲהוֹן וְיֵחוּן מֵתַיָא וְיִסְגֵי טוּבָא בְּאַרְעָא יְהֵי דָכְרָן טַבְוָתְהוֹן עָלֵיל וְלָא פָסֵיק כְּדוּכְרַן יַבְּבוֹת חֲצוֹצַרְתָּא עַל חֲמַר עַתִּיק דְמִתְנַסֵךְ בְּבֵית מַקְדָשָׁא:
(ט) אֶפְרַ֕יִם מַה־לִּ֥י ע֖וֹד לָעֲצַבִּ֑ים אֲנִ֧י עָנִ֣יתִי וַאֲשׁוּרֶ֗נּוּ אֲנִי֙ כִּבְר֣וֹשׁ רַעֲנָ֔ן מִמֶּ֖נִּי פֶּרְיְךָ֥ נִמְצָֽא׃
יֵימְרוּן דְבֵית יִשְׂרָאֵל מַה לָנָא עוֹד לְמִפְלַח לְטַעֲוָתָא אֲנָא בְּמֵימְרִי אֲקַבֵּיל צְלוֹתְהוֹן דְיִשְׂרָאֵל וְאֶרְחֵים עֲלוֹהִי אֲנָא בְּמֵימְרִי אַעְבְּדִינֵיהּ כְּבִירְוָן שַׁפִּירָן דְמִן קֳדָמַי סְלִיחַ לִתְיוּבְתְּהוֹן מִשְׁתַּכְּחָא:
(י) מִ֤י חָכָם֙ וְיָ֣בֵֽן אֵ֔לֶּה נָב֖וֹן וְיֵדָעֵ֑ם כִּֽי־יְשָׁרִ֞ים דַּרְכֵ֣י יְהֹוָ֗ה וְצַדִּקִים֙ יֵ֣לְכוּ בָ֔ם וּפֹשְׁעִ֖ים יִכָּ֥שְׁלוּ בָֽם׃
מַן חַכִּים דְיִסְבַּר אִלֵין סוּכְלָתָן וְיֵדְּעִינוּן אֲרֵי תַקְנָן אוֹרְחָתָא דַייָ וְצַדִיקַיָא דְהַלִיכוּ בָּהּ יֵחוּן בְּהוֹן בְּחַיֵי עַלְמָא וְרַשִׁיעַיָא יִתְמַסְרוּן לְגֵיהִנָם עַל דְלָא הֲלִיכוּ בְהוֹן:
14 (7) His branches shall spread, and his beauty shall be like the olive tree, and his fragrance like the Levanon.
(8) They who dwell in his shadow, shall return; they shall revive like corn, and blossom like the vine: their fragrance shall be like the wine of Levanon.
(9) Efrayim shall say, What have I to do any more with idols? I answer him and look on him: I am like a leafy cypress tree; from me is thy fruit found.
(10) Whoever is wise, let him understand these things: whoever is prudent let him know them; for the ways of the Lord are right, and the just do walk in them: but the transgressors shall stumble in them.
כתובים
מו (ג) עַל־כֵּ֣ן לֹֽא־נִ֭ירָא בְּהָמִ֣יר אָ֑רֶץ וּבְמ֥וֹט הָ֝רִ֗ים בְּלֵ֣ב יַמִּֽים׃
מְטוּל הֵיכְנָא לָא נִדְחָל בְּעִדָן דְאִשְׁתַּלְחִיפוּ אֲבָהָן מִן אַרְעָא כַּד מִתְמוֹטְטִין טוּרַיָא בְּפַלְגוּס דְיַמָא רַבָּא:
(ד) יֶהֱמ֣וּ יֶחְמְר֣וּ מֵימָ֑יו יִ֥רְעֲשֽׁוּ הָרִ֖ים בְּגַאֲוָת֣וֹ סֶֽלָה׃
מִתְרַגְשִׁין מִטַשְׁטְשִׁין מוֹהִי מִן עֲפַרְהוֹן מִתְרַגְפִין טוּרַיָא בְּגֵיוְתָנוּתָךְ לְעַלְמִין:
(ה) נָהָ֗ר פְּלָגָ֗יו יְשַׂמְּח֥וּ עִיר־אֱלֹהִ֑ים קְ֝דֹ֗שׁ מִשְׁכְּנֵ֥י עֶלְיֽוֹן׃
עַמִין הֵיךְ נַהֲרִין וּמַבּוּעֵיהוֹן אָתְיָן וּמַחְדְיָן קַרְתָּא דַייָ וּמְצַלְיָן בְּבֵית מִקְדְשֵׁיהּ דַייָ מַשְׁכְּנֵיהּ דְעִלָאָה:
(ו) אֱלֹהִ֣ים בְּ֭קִרְבָּהּ בַּל־תִּמּ֑וֹט יַעְזְרֶ֥הָ אֱ֝לֹהִ֗ים לִפְנ֥וֹת בֹּֽקֶר׃
שְׁכִנְתָּא דַייָ בְּגַוָהּ לָא תָזוּעַ יְסַיְעִנָהּ יְיָ בִּזְכוּתֵיהּ דְאַבְרָהָם דְצַלֵי עֲלָה לְעִדָנֵי צַפְרָא:
46 (3) Therefore we will not fear, though the earth change, and though the mountains are moved in the midst of the sea;
(4) though its waters roar and are troubled, though the mountains shake with the swelling thereof. (Sela.)
(5) There is a river, whose streams make glad the city of God, the holiest dwelling place of the most High.
(6) God is in the midst of her; she shall not be moved: God shall help her at the dawn of day.
משנה
א. מַשִּׁילִין פֵּרוֹת דֶּרֶךְ אֲרֻבָּה בְּיוֹם טוֹב, אֲבָל לֹא בְשַׁבָּת, וּמְכַסִּים פֵּרוֹת בְּכֵלִים מִפְּנֵי הַדֶּלֶף, וְכֵן כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן. וְנוֹתְנִין כְּלִי תַּחַת הַדֶּלֶף בְּשַׁבָּת:
ב. כֹּל שֶׁחַיָּבִין עָלָיו מִשּׁוּם שְׁבוּת, מִשּׁוּם רְשׁוּת, מִשּׁוּם מִצְוָה, בְּשַׁבָּת, חַיָּבִין עָלָיו בְּיוֹם טוֹב. וְאֵלּוּ הֵן מִשּׁוּם שְׁבוּת, לֹא עוֹלִין בָּאִילָן, וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה, וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם, וְלֹא מְטַפְּחִין, וְלֹא מְסַפְּקִין, וְלֹא מְרַקְּדִין. וְאֵלּוּ הֵן מִשּׁוּם רְשׁוּת, לֹא דָנִין, וְלֹא מְקַדְּשִׁין, וְלֹא חוֹלְצִין, וְלֹא מְיַבְּמִין. וְאֵלּוּ הֵן מִשּׁוּם מִצְוָה, לֹא מַקְדִּישִׁין, וְלֹא מַעֲרִיכִין, וְלֹא מַחֲרִימִין, וְלֹא מַגְבִּיהִין תְּרוּמָה וּמַעֲשֵׂר. כָּל אֵלּוּ בְּיוֹם טוֹב אָמְרוּ, קַל וָחֹמֶר בְּשַׁבָּת. אֵין בֵּין יוֹם טוֹב לְשַׁבָּת אֶלָּא אֹכֶל נֶפֶשׁ בִּלְבָד:
ג. הַבְּהֵמָה וְהַכֵּלִים כְּרַגְלֵי הַבְּעָלִים. הַמּוֹסֵר בְּהֶמְתּוֹ לִבְנוֹ אוֹ לְרוֹעֶה, הֲרֵי אֵלּוּ כְרַגְלֵי הַבְּעָלִים. כֵּלִים הַמְיֻחָדִין לְאַחַד מִן הָאַחִין שֶׁבַּבַּיִת, הֲרֵי אֵלּוּ כְרַגְלָיו. וְשֶׁאֵין מְיֻחָדִין, הֲרֵי אֵלּוּ כִמְקוֹם שֶׁהוֹלְכִין:
ד. הַשּׁוֹאֵל כְּלִי מֵחֲבֵרוֹ מֵעֶרֶב יוֹם טוֹב, כְּרַגְלֵי הַשּׁוֹאֵל. בְּיוֹם טוֹב, כְּרַגְלֵי הַמַּשְׁאִיל. הָאִשָּׁה שֶׁשָּׁאֲלָה מֵחֲבֶרְתָּהּ תְּבָלִין וּמַיִם וּמֶלַח לְעִסָּתָהּ, הֲרֵי אֵלּוּ כְרַגְלֵי שְׁתֵּיהֶן. רַבִּי יְהוּדָה פוֹטֵר בְּמַיִם, מִפְּנֵי שֶׁאֵין בָּהֶן מַמָּשׁ:
ה. הַגַּחֶלֶת כְּרַגְלֵי הַבְּעָלִים, וְשַׁלְהֶבֶת בְּכָל מָקוֹם. גַּחֶלֶת שֶׁל הֶקְדֵּשׁ מוֹעֲלִין בָּהּ, וְשַׁלְהֶבֶת לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמּוֹצִיא גַחֶלֶת לִרְשׁוּת הָרַבִּים, חַיָּב. וְשַׁלְהֶבֶת, פָּטוּר. בּוֹר שֶׁל יָחִיד, כְּרַגְלֵי הַיָּחִיד. וְשֶׁל אַנְשֵׁי אוֹתָהּ הָעִיר, כְּרַגְלֵי אַנְשֵׁי אוֹתָהּ הָעִיר. וְשֶׁל עוֹלֵי בָבֶל, כְּרַגְלֵי הַמְמַלֵּא:
ו. מִי שֶׁהָיוּ פֵרוֹתָיו בְּעִיר אַחֶרֶת, וְעֵרְבוּ בְנֵי אוֹתָהּ הָעִיר לְהָבִיא אֶצְלוֹ מִפֵּרוֹתָיו, לֹא יָבִיאוּ לוֹ. וְאִם עֵרַב הוּא, פֵּרוֹתָיו כָּמוֹהוּ:
ז. מִי שֶׁזִּמֵּן אֶצְלוֹ אוֹרְחִים, לֹא יוֹלִיכוּ בְיָדָם מָנוֹת, אֶלָּא אִם כֵּן זִכָּה לָהֶם מָנוֹתֵיהֶם מֵעֶרֶב יוֹם טוֹב. אֵין מַשְׁקִין וְשׁוֹחֲטִין אֶת הַמִּדְבָּרִיּוֹת, אֲבָל מַשְׁקִין וְשׁוֹחֲטִין אֶת הַבַּיָתוֹת. אֵלּוּ הֵן בַּיָתוֹת, הַלָּנוֹת בָּעִיר. מִדְבָּרִיּוֹת, הַלָּנוֹת בָּאֲפָר:
1. One may lower produce, which had been laid out on a roof to dry, into the house through a skylight on a Festival, in order to prevent it from becoming ruined in the rain. Although it is a strenuous activity, it is permitted do to so on a Festival in order to prevent a financial loss; however, one may not do so on Shabbat. And one may cover produce inside a building with cloths to prevent damage due to a leak in the ceiling over it, and similarly one may cover jugs of wine and jugs of oil for the same reason. And one may place a vessel beneath a leak in order to catch the water on Shabbat, to prevent it from dirtying the house.
2. Any act for which one is liable due to a rabbinic decree made to enhance the character of Shabbat as a day of rest [shevut]; or if it is notable because it is optional, i.e., it involves an aspect of a mitzva but is not a complete mitzva; or if it is notable because it is a full-fledged mitzva, if it is prohibited on Shabbat, one is liable for it on a Festival as well. And these are the acts prohibited by the Sages as shevut: One may not climb a tree on Shabbat, nor ride on an animal, nor swim in the water, nor clap his hands together, nor clap his hand on the thigh, nor dance. And the following are acts that are prohibited on Shabbat and are notable because they are optional, i.e., which involve an aspect of a mitzva but are not complete mitzvot: One may not judge, nor betroth a woman, nor perform ḥalitza, which is done in lieu of levirate marriage, nor perform levirate marriage. And the following are prohibited on Shabbat despite the fact that they are notable because of the full-fledged mitzva involved in them: One may not consecrate, nor take a valuation vow (see Leviticus 27), nor consecrate objects for use by the priests or the Temple, nor separate teruma and tithes from produce. The Sages spoke of all these acts being prohibited even with regard to a Festival; all the more so are they prohibited on Shabbat. The general principle is: There is no difference between a Festival and Shabbat, except for work involving preparation of food alone, which is permitted on a Festival but prohibited on Shabbat.
3. The status of animals and vessels on Festivals is as the feet of their owner, meaning that one’s animals and vessels are governed by his own travel limitations on Shabbat and Festivals. In the case of one who delivers his animal to his son or to a shepherd before the Festival to care for it, these are as the feet of the owner, rather than those of the son or the shepherd. Vessels that have been inherited by several brothers and have not been divided among them but are still owned jointly, if they are designated for the use of one of the brothers in the house and the other brothers have no part in them, these are as his feet, and they are subject to his travel limitations. And as for those that are not designated for any particular brother, these are as a place where they may all go. They are limited by the travel limitations of every one of the brothers, as when one brother made a joining of Shabbat boundaries [eiruv teḥumin] and the others did not.
4. One who borrows a vessel from another on the eve of a Festival, it is as the feet of the borrower rather than the owner, as when the Festival began the vessel established its place of rest in possession of the borrower. However, if he borrowed it on the Festival itself, it is as the feet of the lender, since at the start of the Festival its place of rest was established in the possession of its owner. And similarly, a woman who borrowed spices from another to put in a dish, or water and salt to put in her dough, these foods, i.e., the dish and the dough, which contain ingredients belonging to both parties, are as the feet of both of them; they are limited by the travel limitations of both parties. Rabbi Yehuda exempts one from travel limitations in the case of water, because it has no substance in the mixture and therefore is not considered connected to the original owner.
5. A coal that one borrowed from another on the Festival is as the feet of the owner, and it may be carried on the Festival to any place where its owner may walk. Since it has substance, it is associated with its owner. But a flame that one lit from another’s flame may be taken anywhere, as it has no substance. This essential difference between a coal and a flame has additional halakhic ramifications: If one uses a coal of consecrated property for a non-consecrated purpose, he is liable for misuse of consecrated property, since it has substance. But if one uses a consecrated flame, although according to rabbinic law one may not derive benefit from it ab initio, if one did benefit from it, he is not liable for misuse, since it does not have substance. Similarly, one who takes out a coal from a private domain to the public domain on Shabbat is liable for the prohibited labor of carrying, but one who takes out a flame is exempt. With regard to a cistern of an individual, water drawn from it is as the feet of the individual who owns the cistern, and the water may be carried only to those places where its owner is permitted to walk. And water drawn from a cistern belonging jointly to all the people dwelling in a particular town is as the feet of the people of that town. And water drawn from a cistern of those who come up to Eretz Yisrael from Babylonia, i.e., a public cistern, is as the feet of whoever fills his vessel with its water; the water has no defined boundary of its own since it is made available to all.
6. With regard to one who had produce in a different city beyond the Shabbat limit, and the residents of that city where the produce was located joined the Shabbat boundaries, enabling them to reach the owner’s home on the Festival,and they wish to bring him some of his produce, they may not bring it to him. His produce is as his feet; since it is outside of his Shabbat limit, it may not be taken from its place. However, if the owner placed an eiruv to enable travel to that city, the legal status of his produce is like his status with regard to the Shabbat limit. People from that city who also placed an eiruv may bring the produce to him, since he himself may walk to the produce and take it.
7. With regard to one who invited guests to visit him from a town beyond his Shabbat limit, and they joined the Shabbat boundaries to enable them to reach his house, they may not carry in their hands back to their town any portions they received from him as gifts. These portions are as the feet of the host, since they belonged to him on the eve of the Festival. This is true unless he transferred ownership of their portions to them on the eve of the Festival, in which case the gifts may be carried wherever the recipients may walk. On a Festival one may not water or slaughter desert animals, which graze mainly outside the town, as they are considered muktze. However, one may water and slaughter domestic animals. The mishna elaborates: These are considered domestic animals: Those that sleep in the city at night. Desert animals are those that sleep in the pasture and come into town only rarely.
גמרא
לֹא עוֹלִין בְּאִילָן גְּזֵרָה שֶׁמָּא יִתְלשׁ וְלֹא רוֹכְבִין עַל גַּבֵּי בְּהֵמָה גְּזֵרָה שֶׁמָּא יֵצֵא חוּץ לַתְּחוּם שְׁמַע מִינָהּ תְּחוּמִין דְּאוֹרָיְתָא אֶלָּא גְּזֵרָה שֶׁמָּא יַחְתּוֹךְ זְמוֹרָה וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם גְּזֵרָה שֶׁמָּא יַעֲשֶׂה חָבִית שֶׁל שַׁיְיטִין וְלֹא מְטַפְּחִין וְלֹא מְסַפְּקִין וְלֹא מְרַקְּדִין גְּזֵרָה שֶׁמָּא יְתַקֵּן כְּלֵי שִׁיר. וְאֵלּוּ הֵן מִשּׁוּם רְשׁוּת לֹא דָּנִין. וְהָא מִצְוָה קָא עָבִיד לֹא צְרִיכָא דְּאִיכָּא דְּעָדִיף מִינֵהּ. וְלֹא מְקַדְּשִׁין וְהָא מִצְוָה קָא עָבִיד לֹא צְרִיכָא דְּאִית לֵהּ אִשָּׁה וּבָנִים לֹא חוֹלְצִין וְלֹא מְיַבְּמִין. וְהָא מִצְוָה קָא עָבִיד לֹא צְרִיכָא דְּאִיכָּא גָּדוֹל וּמִצְוָה בְּגָדוֹל לְיַבֵּם וְכֻלְּהוּ טַעֲמָא מַאי גְּזֵרָה שֶׁמָּא יִכְתֹּב. וְאֵלּוּ הֵן מִשּׁוּם מִצְוָה לֹא מַקְדִּישִׁין וְלֹא מַעֲרִיכִין וְלֹא מַחֲרִימִין גְּזֵרָה מִשּׁוּם מִקָּח וּמִמְכָּר. וְלֹא מַגְבִּיהִין תְּרוּמוֹת וּמַעַשְׂרוֹת פְּשִׁיטָא. תָּנֵי רַב יוֹסֵף: לֹא נִצְרְכָה אֶלָּא לִתְּנָם לַכֹּהֵן בּוֹ בַּיּוֹם. וְהָנֵי מִילֵי פֵּירֵי דִּטְבִילֵי מֵאֶתְמוֹל אֲבָל פֵּירֵי דִּטְבִילֵי הָאִידְנָא כְּגוֹן עִסָּה לְאַפְרוּשֵׁי מִינָּה חַלָּה מַפְרְשִׁינָן וְיַהֲבִינָן לַכֹּהֵן. וְהָנֵי מִשּׁוּם רְשׁוּת אִיכָּא מִשּׁוּם שְׁבוּת לִיכָּא וְהָנֵי מִשּׁוּם מִצְוָה אִיכָּא מִשּׁוּם שְׁבוּת לִיכָּא. אָמַר רִבִּי יִצְחָק לֹא מְבָּעְיָא שְׁבוּת גְּרִידְתָּא דְּאָסוּר אֶלָּא אֲפִלּוּ שְׁבוּת דִּרְשׁוּת נָמֵי אָסוּר וְלֹא מְבָּעְיָא שְׁבוּת דִּרְשׁוּת דְּאָסוּר אֶלָּא אֲפִלּוּ שְׁבוּת דְּמִצְוָה נָמֵי אָסוּר:
GEMARA: The Gemara clarifies the reasons for each of these halakhot: One may not climb a tree. This is a decree that was made lest one detach branches or leaves as he climbs, thereby transgressing the prohibited labor of reaping.
Nor ride on an animal: This is a decree that was made lest one go beyond the Shabbat limit on the animal. The Gemara asks: Can one then learn from here that the prohibition against venturing beyond the Shabbat limits, which applies also to Festivals, is by Torah law? If the prohibition with regard to the Shabbat limit were rabbinic, the Sages would not have reinforced it with the additional decree against riding an animal. It is known that this is a matter of dispute; in light of this explanation of the mishna it would be a proof that Shabbat boundaries are of Torah origin. Rather, give a different reason for the prohibition: It is a decree that was made lest one cut off a branch to use as a riding switch, and thereby perform the labor of reaping, which is prohibited by Torah law.
Nor swim in the water: This is a decree that was made lest one make a swimmer’s barrel, i.e., an improvised flotation device used to teach beginners how to swim.
Nor clap one’s hands together, nor clap his hand on the thigh, nor dance: All of these are prohibited due to a decree that was made lest one fashion a musical instrument to accompany his clapping or dancing.
§ It was taught in the mishna: And the following are acts that are prohibited on Shabbat and are notable because they are optional, i.e., which involve an aspect of a mitzva but are not complete mitzvot: One may not judge. The Gemara asks: But doesn’t one perform a full-fledged mitzva by acting as a judge in a court? Why is it categorized as optional rather than as a full-fledged mitzva? The Gemara answers: No, it is necessary for the mishna to categorize it as optional, as it is speaking of a case where there is another person who is more qualified than he. Since the other person can judge even better, it is not considered an absolute mitzva for the first one to judge.
§ Nor betroth a woman: The Gemara asks: Why is this categorized as optional, indicating that it is not a full-fledged mitzva? But doesn’t one perform a full-fledged mitzva when he marries, as this enables him to fulfill the mitzva to be fruitful and multiply? The Gemara answers: No, it is necessary for the mishna to categorize it as optional,
because it is dealing with a case in which he already has a wife and children, so that he has already fulfilled the mitzva to be fruitful and multiply, and his betrothal of another woman is only an optional act.
§ Nor perform ḥalitza, nor perform levirate marriage: The Gemara asks: But doesn’t one perform a mitzva through these acts? Why are they categorized as optional? The Gemara answers: No, it is necessary for the mishna to categorize them as optional, as it is speaking of a case when there is an older brother. Since the general principle is that the preferable way to carry out the mitzva is for the oldest brother to perform levirate marriage, the performance of levirate marriage by a younger brother is classified as optional.
The Gemara clarifies the reason for the prohibition against judging, betrothing, etc., on Shabbat and Festivals: And in all these cases, what is the reason they may not be performed? It is a decree lest one write down the proceedings of these acts in a document, such as the verdict of a judgment, the document of betrothal, a document testifying to the ḥalitza, or a marriage contract in the case of levirate marriage.
§ It was taught in the mishna: And the following are notable because of the full-fledged mitzva involved in them, yet are prohibited on Shabbat: One may not consecrate, nor take a valuation vow, nor consecrate objects for use by the priests or the Temple. The Gemara explains: All these cases are prohibited because of a decree due to their similarity to commerce. These acts, which all involve the transfer of ownership to the Temple treasury, resemble commerce, which is prohibited on a Festival.
§ It was taught in the mishna: And one may not separate terumot and tithes. The Gemara asks: Is it not obvious that this is so? In doing so one makes forbidden food usable, a form of repairing, which is a prohibited labor. Rav Yosef taught: It is necessary for the mishna to teach this only to state that it is prohibited even to separate teruma in order to give it to a priest on the same day. One could have thought that since he is separating the produce in order to give it to a priest it should be permitted like any other preparation of food; the mishna therefore states explicitly that it is prohibited.
The Gemara comments: And this applies only to produce that had the status of untithed produce, and therefore was required to be tithed, the day before the Festival. However, produce that became untithed now on the Festival itself, such as dough prepared on the Festival, which becomes untithed and requires ḥalla to be taken from it only after the dough is made: With regard to separating ḥalla from it, one may separate the ḥalla and give it to a priest even on a Festival.
The Gemara asks a question. When the mishna describes those cases as notable because they are optional, is this to say that their prohibition is not because of a rabbinic decree to enhance the character of Shabbat as a day of rest [shevut]? Likewise, with regard to those cases described as notable because they are mitzvot, is this to say that their prohibition is not because of shevut? The mishna, by referring only to the first of its three categories as shevut, implies that the acts listed in the following categories do not involve shevut. But this is not so; as the Gemara stated above, all these acts are prohibited by rabbinic decree to enhance the character of Shabbat and the Festival as days of rest.
Rabbi Yitzḥak said: They are indeed all prohibited as shevut. The mishna lists three types of shevut: Those that involve no mitzva whatsoever, those that have a mitzva aspect to them, and those that constitute a full-fledged mitzva. And the tanna is speaking and arranges his list employing the style of: There is no need, i.e., he arranges the cases in order of increasing notability. First, there is no need to state, i.e., it is most obvious, that plain shevut, which involves no mitzva at all, is prohibited, but even shevut of an optional act, i.e., an act that is a minor mitzva, is also prohibited. And there is no need to state, i.e., it is obvious, that shevut of an optional act is prohibited, but even shevut of a full-fledged mitzva is also prohibited.
זוהר
אָמַר רַבִּי יוֹסֵי תְּנָן (ויקרא ט''ז) וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גֹּרָלוֹת אִי הָכִי יְקָרָא הִיא דַּעֲזָאזֵל חֲמִיתּוּן עַבְדָּא דְּשָׁדֵי עַדְבִין בְּמָארֵיהּ אָרְחֵיהּ דְּעָלְמָא דְּעַבְדָּא לָא נָטַל אֶלָּא מַה דְּיָהִיב לֵיהּ מָארֵיהּ. אֲבָל בְּגִין דְּסַמָּאֵל זַמִּין הַאי יוֹמָא בְּדִילָטוֹרָא וּבְגִין דְּלָא יְהֵא לֵיהּ פִּטְרָא יָהֲבִין לֵיהּ חוּלָקָא בְּהַאי וְהַאי עַדְבָא מִגַּרְמֵיהּ הוּא דְּסָלִיק בֵּיהּ דְּאָמַר רַבִּי יְהוּדָה אָמַר רַבִּי יִצְחָק מִלָּה עִלָּאָה אַשְׁכַּחְנָא בְּעַדְבָא עַדְבָא דִּיהוֹשֻׁעַ כְּתִיב בֵּיהּ (במדבר כ''ו) עַל פִּי הַגּוֹרָל. עַל פִּי הַגּוֹרָל וַדַּאי דְּאִיהוּ אָמַר דָּא חוּלָקָא דִּיהוּדָה דָּא דְּבִנְיָמִין וְכוּ' וְכֵן כֻּלְּהוּ אוֹף הָכָא כֵּיוָן דְּכַהֲנָא שַׁוִּי יְדוֹי אִנּוּן עַדְּבִין מְדַלְּגֵי וְסָלְקִין בִּידָא דְּכַהֲנָא (נ''א דְּסָלְקִין עַדְבִין בִּידָא דְּכַהֲנָא אִנּוּן מְדַלְּגֵי מִן יְדוֹי) וְשָׁארָן בְּאַתְרַיְהוּ הֲדָא הוּא דִּכְתִיב (שם) וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל עָלָה עָלָיו וַדַּאי. וְלָא דָּא בִּלְחוֹדוֹי אֶלָּא בְּכָל זִמְנָא דְּדִלָּטוֹרָא זַמִּין וְאִתְיְהִיב לֵיהּ רְשׁוּתָא בָּעְינָן לְשַׁוָּאָה לְקִבְלֵיהּ בַּמֶּה דְּיִתְעַסַק וְיִשְׁבּוֹק לוֹן לְיִשְׂרָאֵל. בְּהַאי יוֹמָא דְּלָטוֹרָא זַמִּין לְאַלְלָא אַרְעָא הֲדָא הוּא דִּכְתִיב (איוב א') וַיֹּאמֶר יְיָ אֶל הַשָּׂטָן מֵאַיִן תָּבֹא וְהָא תָּנֵינָן מִשּׁוּט בָּאָרֶץ מַאי הוּא אֶלָּא הַאי הוּא דְּלָטוֹרָא רַבָּא מְקַטְּרְגָא דְּיִשְׂרָאֵל וְהָא אִתְעָרוּ חֲבְרַיָּא (דְּוַדַּאי) בְּהַהִיא שַׁעְתָּא דַּהֲווּ זַמִּינִין יִשְׂרָאֵל לְמֶעֱבָר יַמָּא וּלְאִתְפָּרְעָא מִמִּצְרָאֵי אָמַר אֲנָא אַעֲבַרְנָא בְּאַרְעָא קַדִּישָׁא וְחֲמֵינָא דְּלָא אִתְחֲזוּן אִלֵּין לְמֵיעָל בְּגַוָּהּ אִי אַנְתְּ דָּאִין דִּינָא דִּינַיְהוּ הָכָא מִמִּצְרָאֵי מַה שַּׁנְיָן אִלֵּין מֵאִלֵּין אוֹ יְמוּתוּן כֻּלְּהוּ כַּחֲדָא אוֹ יְהַדְּרוּן כֻּלְּהוּ לְמִצְרַיִם וְלָאו אַנְתְּ הוּא דַּאֲמָרַת (בראשית ט''ו) וַעֲבָדוּם וְעִנּוּ אוֹתָם אַרְבַּע מֵאוֹת שָׁנָה וְהָא לָא סַלִּיקוּ מֵחוּשְׁבְּנָא אֶלָּא רְד''וּ וְלָא יַתִּיר אָמַר קֻדְשָׁא בְּרִיךְ הוּא מַאי אַעֲבִיד אִשְׁתַּדְּלוּתָא בַּעְיָא הָכָא לְאַיְתָא קָרְבָּנָא לְקִבְלֵיהּ יָהִיבְנָא לֵיהּ בַּמֶּה דְּיִתְעַסַק וְיִשְׁבּוֹק בְּהוּ לְבָנַי וְהָא אִשְׁתַּכַּח בְּמַאן דְּיִתְעַסַק מִיָּד אָמַר לֵיהּ הַשַּׂמְתָּ לִבְּךָ אֶל עַבְדִּי אִיּוֹב כִּי אֵין כָּמוֹהוּ בָּאָרֶץ מִיָּד פְּלָג לֵיהּ דְּלָטוֹרָא בְּמִלִּין וַיַּעַן הַשָּׂטָן אֶת יְיָ וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים:
אָמַר רַבִּי יוֹסֵי לָמַדְנוּ, וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת. אִם כֵּן, הוּא כָּבוֹד בִּשְׁבִיל הָעֲזָאזֵל, כִּי הָרְאִיתֶם, אֲשֶׁר עֶבֶד יַפִּיל גּוֹרָלוֹת עִם אֲדוֹנוֹ, כִּי מִדֶּרֶךְ הָעוֹלָם הוּא, שֶׁעֶבֶד אֵינוֹ מְקַבֵּל אֶלָּא מַה שֶּׁאֲדוֹנָיו נוֹתֵן לוֹ. אֲבָל מִשּׁוּם שֶׁסַּמָּאֵל מוּכָן בַּיּוֹם הַהוּא לִרְכִילוּת עַל יִשְׂרָאֵל, וּכְדֵי שֶׁלֹּא יִהְיֶה לוֹ פִּתְחוֹן פֶּה, נוֹתְנִים לוֹ חֵלֶק בָּזֶה. וְגוֹרָל הַזֶּה עוֹלֶה עָלָיו מֵאֵלָיו. דְּאָמַר רַבִּי יְהוּדָה אָמַר רַבִּי יִצְחָק, דָּבָר עֶלְיוֹן מָצָאתִי בַּגּוֹרָל. בַּגּוֹרָל שֶׁל יְהוֹשֻׁעַ כָּתוּב בּוֹ, עַל פִּי הַגּוֹרָל. עַל פִּי הַגּוֹרָל וַדַּאי, שֶׁהַגּוֹרָל אָמַר, זֶהוּ חֵלֶק שֶׁל יְהוּדָה זֶהוּ חֵלֶק שֶׁל בִּנְיָמִין וְכוּ' וְכֵן כֻּלָּם. אַף כָּאן, כֵּיוָן שֶׁהַכֹּהֵן נָתַן יָדָיו, הָיוּ הַגּוֹרָלוֹת מְדַלְּגִים וְעוֹלִים בְּיַד הַכֹּהֵן וּבָאִים בִּמְקוֹמָם. זֶה שֶׁנֶּאֱמַר וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל, עָלָה עָלָיו וַדַּאי. דְּהַיְנוּ שֶׁעָלָה מֵעַצְמוֹ. וְלֹא זֶה בִּלְבָד, אֶלָּא בְּכָל זְמָן שֶׁהַמְּקַטְרֵג מוּכָן וְנִתְּנָה לוֹ רְשׁוּת, צְרִיכִים לָשִׂים לְפָנָיו בַּמֶּה שֶׁיִּתְעַסֵּק, וְיַעֲזֹב אֶת יִשְׂרָאֵל. בַּיּוֹם הַזֶּה, בְּיוֹם הַכִּפּוּרִים, מוּכָן הַמְּקַטְרֵג לְרַגֵּל אֶת הָאָרֶץ. זֶה שֶׁנֶּאֱמַר וַיֹּאמֶר ה' אֶל הַשָּׂטָן מֵאַיִן תָּבֹא. וַהֲרֵי לָמַדְנוּ, מַהוּ, מִשּׁוּט בָּאָרֶץ. אֶלָּא זֶה קָטֵגוֹר הַגָּדוֹל הַמְּקַטְרֵג שֶׁל יִשְׂרָאֵל. וַהֲרֵי הֵעִירוּ הַחֲבֵרִים, בַּשָּׁעָה הַהִיא שֶׁיִּשְׂרָאֵל הָיוּ מוּכָנִים לַעֲבֹר אֶת הַיָּם וּלְהִפָּרַע מִמִּצְרַיִם. אָמַר הַמְּקַטְרֵג, אֲנִי עָבַרְתִּי בָּאָרֶץ הַקְּדוֹשָׁה, וַאֲנִי רוֹאֶה, שֶׁאֵין אֵלּוּ רְאוּיִם לִכְנֹס בְּתוֹכָהּ, אִם אַתָּה דָּן דִּין, הֲרֵי דִּינֵיהֶם כָּאן כְּמוֹ הַמִּצְרִים, מַה נִּשְׁתַּנּוּ אֵלּוּ מֵאֵלּוּ, אוֹ יָמוּתוּ כֻּלָּם יַחַד, אוֹ יַחְזְּרוּ כֻּלָּם לְמִצְרַיִם. וְלֹא אַתָּה הוּא שֶׁאָמַרְתָּ, וַעֲבָדוּם וְעִנּוּ אוֹתָם אַרְבַּע מֵאוֹת שָׁנָה, וַהֲרֵי לֹא עָבְרוּ מֵהַחֶשְׁבּוֹן אֶלָּא ר''י שָׁנִים, וְלֹא יוֹתֵר. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה אֶעֱשֶׂה, הִתְעַסְּקוּת צְרִיכִים לְהָבִיא כָּאן, וּלְקָרֵב לְפָנָיו. אֶתֵּן לוֹ בַּמֶּה שֶׁיִּתְעַסֵּק, וְיַעֲזֹב אֶת בָּנַי. וְהִנֵּה נִמְצָא בְּמִי שֶׁיִּתְעַסֵּק. מִיָּד אָמַר לוֹ, הַשַּׂמְתָּ לִבְּךְ אֶל עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ, וּמִיָּד הִפְסִיק בִּדְבָרִים אֶת הַקָּטֵגוֹר. וַיַּעַן הַשָּׂטָן אֶת ה' וַיֹּאמַר הֲחִנָּם יָרֵא אִיּוֹב אֱלֹהִים.
הלכה פסוקה
א. כָּל הַצָרִיךְ נְטִילַת יָדַיִם וְהִטְבִּיל יָדָיו בְּמֵי מִקְוֶה אֵינוֹ צָרִיךְ דָּבָר אַחֵר. וְאִם הִטְבִּילָן בְּמַיִם שֶׁאֵין בָּהֶם שִׁעוּר מִקְוֶה אוֹ בְּמַיִם שְׁאוּבִין שֶׁבְּקַרְקַע לֹא עָשָׂה כְּלוּם שֶׁאֵין הַמַּיִם שְׁאוּבִים מְטַהֲרִין אֶת הַיָּדַיִם אֶלָּא בִּנְטִילָה:
ב. כָּל הַנּוֹטֵל יָדָיו צָרִיךְ לְהִזָּהֵר בְּאַרְבָּעָה דְּבָרִים. בַּמַּיִם עַצְמָן שֶׁלֹּא יְהוּ פְּסוּלִין לִנְטִילַת יָדַיִם. וּבְשִׁעוּר שֶׁיִּהְיֶה בָּהֶן רְבִיעִית לְכָל שְׁתֵּי יָדַיִם. וּבַכְּלִי שֶׁיִּהְיוּ הַמַּיִם שֶׁנוֹטְלִין בָהֵן בְּכְלִי. וּבְנוֹטֵל שֶׁיִּהְיוּ הַמַּיִם בָּאִין מִכֹּחַ נוֹתֵן:
ג. אַרְבָּעָה דְּבָרִים פּוֹסְלִין אֶת הַמַּיִם. שִׁנּוּי מַרְאֶה וְגִלּוּי וַעֲשִׂיַּת מְלָאכָה בָּהֶן. וְהֶפְסֵד שֶׁמּוֹנֵעַ אֶת הַבְּהֵמָה מִלִּשְׁתּוֹת מֵהֶן. כֵּיצַד מַיִם שֶׁנִּשְׁתַּנּוּ מַרְאִיתָן בֵּין בְּכֵלִים בֵּין בְּקַרְקָעוֹת בֵּין מֵחֲמַת דָּבָר שֶׁנָּפַל לְתוֹכָן בֵּין מֵחֲמַת מְקוֹמָן הֲרֵי אֵלּוּ פְּסוּלִין. וְכֵן אִם נִתְגַּלּוּ גִּלּוּי הָאוֹסֵר אוֹתָן מִשְּׁתִיָּה נִפְסְלוּ בִּנְטִילַת יָדַיִם:
If a person who has to wash his hands dipped them into the water of a ritual bath,—this is sufficient. But if he dipped them in a quantity of water less than that required for a ritual bath or in water that had been drawn forth from the ritual bath even if it is now in (a hollow of) the ground, his act is ineffective. For water that is drawn forth is only regarded as cleansing the hands, if poured on them.
A person washing his hands must have regard to four things: as to the water, that it should not be unfit for washing the hands; as to the quantity, that there should be the fourth of a log for each pair of hands; as to the vessel, that the water used for washing the hands should be in a vessel; and as to the person who washes the hands, that the pouring of the water should result directly from the exercise of human effort.
Four circumstances render water unfit for washing the hands,—change in color, exposure, previous use, and deterioration to an extent that would prevent cattle drinking of it. If water has changed in color, whether it is contained in a vessel or kept in the ground and whether the change was caused by a substance dropped into the water, or is due to its situation, it is unfit for washing the hands. So also, if it has been subjected to such an exposure as would prohibit its being used for drinking, it is unfit for washing the hands.
מוסר
מִי שֶׁמַּתְעֶה אֶת חֲבֵרוֹ לֵאמֹר כִּי עָשָׂה עִמּוֹ טוֹבָה אוֹ דִּבֵּר טוֹב עָלָיו וְלֹא עָשָׂה אָמְרוּ זִכְרוֹנָם לִבְרָכָה אָסוּר לִגְנֹב דַּעַת הַבְּרִיּוֹת וַאֲפִלּוּ דַּעַת גּוֹי וְהִנֵּה הַחֵטְא הַזֶּה חָמוּר אֵצֶל חַכְמֵי יִשְׂרָאֵל יוֹתֵר מִגֶּזֶל הַגּוֹי יַעַן וּבְיַעַן כִּי שְׂפַת שֶׁקֶר אַשְׁמָה רַבָּה וְנִתְחַיַּבְנוּ עַל גִּדְרֵי הָאֱמֶת כִּי הוּא מִיסוֹדֵי הַנֶּפֶשׁ. מִי שֶׁמִּשְׁתַּבֵּחַ בְּמַעֲלוֹת שֶׁאֵינָם נִמְצָאוֹת בּוֹ אָמַר שְׁלֹמֹה עָלָיו הַשָּׁלוֹם (משלי יז) לֹא נָאוָה לְנָבָל שְׂפַת יֶתֶר אַף כִּי לְנָדִיב שְׂפַת שָׁקֶר. פֵּרוּשׁ אֵין לְנָבָל לְהִתְגָּאוֹת וּלְהִתְנַשֵּׂא בְּמַעֲלַת אֲבוֹתָיו כִּי אָמְרוּ בְּמִקְרָא שֶׁל מַעְלָה מִזֶּה (שם) וְתִפְאֶרֶת בָּנִים אֲבוֹתָם אַף כִּי אֵין לְנָדִיב לְהִתְכַּבֵּד בַּשֶּׁקֶר וְלֵאמֹר כֹּה עָשִׂיתִי וּפִזַּרְתִּי וְנָתַתִּי וְלֹא כֵן עָשָׂה. וְזֶה גְּנַאי לְכָל אָדָם כָּל שֶׁכֵּן לְנָדִיב יְגַנֶּה נִדְבוֹתָיו אֲשֶׁר עָשָׂה כִּי הִלֵּל עַל נַפְשׁוֹ עַל מַה שֶּׁלֹּא עָשָׂה כִּי זֹאת תִּהְיֶה לְעֵדָה כִּי לִבּוֹ בְּכָל צִדְקוֹתָיו אֲשֶׁר עָשָׂה לְשֵׁם וְלִתְהִלָּה:
The seventh section: One who fools his fellow, saying that he did him a favor or spoke favorably about him, but he did not do [so]. Our Rabbis, may their memory be blessed, said (Chullin 94a) [that] it is forbidden to deceive (literally, steal the mind of) people. And note that this was more weighty among the Sages of Israel than theft. For lying lips is certainly [a cause of] great guilt. And we have been obligated about the fences of truth because [truth] is from the principles of the soul.
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.”