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חק לישראל - פרשת האזינו יום חמישי

תורה

יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
לב (כב) כִּי־אֵשׁ֙ קָדְחָ֣ה בְאַפִּ֔י וַתִּיקַ֖ד עַד־שְׁא֣וֹל תַּחְתִּ֑ית וַתֹּ֤אכַל אֶ֙רֶץ֙ וִֽיבֻלָ֔הּ וַתְּלַהֵ֖ט מוֹסְדֵ֥י הָרִֽים׃
אֲרֵי קִדּוּם תַּקִּיף כְּאֶשָּׁא נְפַק מִקֳּדָמַי בִּרְגַז וְשֵׁצֵי עַד שְׁאוֹל אֲרָעִית וְאָסֵף אַרְעָא וַעֲלַלְתַּהּ וְשֵׁצִיַּת עַד סְיָפֵי טוּרַיָּא:
(כג) אַסְפֶּ֥ה עָלֵ֖ימוֹ רָע֑וֹת חִצַּ֖י אֲכַלֶּה־בָּֽם׃
אָסֵף עֲלֵיהוֹן בִּישִׁין מַכְתָּשַׁי אֱשֵׁצֵי בְהוֹן:
(כד) מְזֵ֥י רָעָ֛ב וּלְחֻ֥מֵי רֶ֖שֶׁף וְקֶ֣טֶב מְרִירִ֑י וְשֶׁן־בְּהֵמֹת֙ אֲשַׁלַּח־בָּ֔ם עִם־חֲמַ֖ת זֹחֲלֵ֥י עָפָֽר׃
נִפִיחֵי כָפָן וַאֲכוּלֵי עוּף וּכְתִישֵׁי רוּחִין בִּישָׁן וְשֵׁן חֵיוַת בָּרָא אֱגָרֵי בְּהוֹן עִם חֲמַת תַּנִּינַיָּא דְּזָחֲלִין בְּעַפְרָא:
(כה) מִחוּץ֙ תְּשַׁכֶּל־חֶ֔רֶב וּמֵחֲדָרִ֖ים אֵימָ֑ה גַּם־בָּחוּר֙ גַּם־בְּתוּלָ֔ה יוֹנֵ֖ק עִם־אִ֥ישׁ שֵׂיבָֽה׃
מִבָּרָא תְּתַכֵּל חַרְבָּא וּמִתְּוָנַיָּא חַרְגַּת מוֹתָא אַף עוּלֵמֵיהוֹן אַף עוּלֵמָתְהוֹן יָנְקֵיהוֹן עִם אֱנַשׁ סָבֵיהוֹן:
(כו) אָמַ֖רְתִּי אַפְאֵיהֶ֑ם אַשְׁבִּ֥יתָה מֵאֱנ֖וֹשׁ זִכְרָֽם׃
אֲמָרִית אֵחוּל רָגְזִי עֲלֵיהוֹן וֶאֱשֵׁצִנּוּן אֱבַטַּל מִבְּנֵי אֲנָשָׁא דּוּכְרָנֵיהוֹן:
32 (22) For a fire is kindled in my anger, and shall burn to the nethermost parts of the earth, and shall consume the earth with its produce, and set on fire the foundations of the mountains.
(23) I will heap mischiefs upon them; I will spend my arrows on them.
(24) They shall be sucked empty by hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of crawling things of the dust.
(25) The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of grey hairs.
(26) I said, I would scatter them into corners, I would make the remembrance of them to cease from among men:

נביאים

כב (כב) כִּ֥י שָׁמַ֖רְתִּי דַּרְכֵ֣י יְהֹוָ֑ה וְלֹ֥א רָשַׁ֖עְתִּי מֵאֱלֹהָֽי׃
אֲרֵי נְטָרִית אוֹרְחָן דְתַקְנָן קֳדָם יְיָ וְלָא הַלִיכִית בִּרְשַׁע קֳדָם אֱלָהָי:
(כג) כִּ֥י כׇל־מִשְׁפָּטָ֖ו לְנֶגְדִּ֑י וְחֻקֹּתָ֖יו לֹא־אָס֥וּר מִמֶּֽנָּה׃
אֲרֵי כָל דִינוֹהִי גְלָן לְקִבְּלִי לְמֶעְבַּדְהוֹן וּקְיָמוֹהִי לָא עֲדִית מִנְהוֹן:
(כד) וָאֶהְיֶ֥ה תָמִ֖ים ל֑וֹ וָאֶשְׁתַּמְּרָ֖ה מֵעֲוֺנִֽי׃
וַהֲוֵית שְׁלִים בִּדְחַלְתֵּיהּ וַהֲוֵית נָטַר נַפְשִׁי מֵחוֹבִין:
(כה) וַיָּ֧שֶׁב יְהֹוָ֛ה לִ֖י כְּצִדְקָתִ֑י כְּבֹרִ֖י לְנֶ֥גֶד עֵינָֽיו׃
וַאֲתֵיב יְיָ לִי כִּזְכוּתִי כִּבְרִירוּתִי קֳדָם מֵימְרֵיהּ:
(כו) עִם־חָסִ֖יד תִּתְחַסָּ֑ד עִם־גִּבּ֥וֹר תָּמִ֖ים תִּתַּמָּֽם׃
עִם אַבְרָהָם דְאִשְׁתְּכַח חֲסִיד קֳדָמָךְ בְּכֵן אֲסְגֵיתָא לְמֶעֱבַּד חִסְדָא עִם זַרְעֵיהּ יִצְחָק דַהֲוָה שְׁלִים בִּדְחַלְתָּךְ בְּכֵן אַשְׁלֵמְתָּא מֵימַר רְעוּתָךְ לְמֶעְבַּד עִמֵיהּ:
22 (22) For I have kept the ways of the Lord, and have not wickedly departed from my God.
(23) For all his judgments were before me: and as for his statutes, I did not depart from them.
(24) I was also upright before him, and have kept myself from my iniquity.
(25) Therefore the Lord recompenses me according to my righteousness; according to my cleanness in his eyesight.
(26) With the merciful Thou wilt show Thyself merciful, and with the upright man Thou wilt show Thyself upright.

כתובים

קט (כט) יִלְבְּשׁ֣וּ שׂוֹטְנַ֣י כְּלִמָּ֑ה וְיַעֲט֖וּ כַמְעִ֣יל בׇּשְׁתָּֽם׃
יִלְבְּשׁוּן סָטְנַי כִּסוּפָא וִיעַטְפוּן הֵיךְ מְעִילָא בַּהַתְהוֹן:
(ל) א֘וֹדֶ֤ה יְהֹוָ֣ה מְאֹ֣ד בְּפִ֑י וּבְת֖וֹךְ רַבִּ֣ים אֲהַלְלֶֽנּוּ׃
אוֹדֵי יְיָ לַחֲדָא בְּפוּמִי וּבִמְצַע חַכִּימַיָא אֲשַׁבְּחִנֵיהּ:
(לא) כִּֽי־יַ֭עֲמֹד לִימִ֣ין אֶבְי֑וֹן לְ֝הוֹשִׁ֗יעַ מִשֹּׁפְטֵ֥י נַפְשֽׁוֹ׃ {פ}
אֲרוּם יְקוּם מִן יְמִינָא דַחֲשִׁיכָא לְמִפְרַק מִמְדַיְנֵי נַפְשֵׁיהּ:
קי (א) לְדָוִ֗ד מִ֫זְמ֥וֹר נְאֻ֤ם יְהֹוָ֨ה ׀ לַֽאדֹנִ֗י שֵׁ֥ב לִֽימִינִ֑י עַד־אָשִׁ֥ית אֹ֝יְבֶ֗יךָ הֲדֹ֣ם לְרַגְלֶֽיךָ׃
עַל יַד דָוִד תּוּשְׁבְּחָא אֲמַר יְיָ בְּמֵימְרֵיהּ לְשַׁוָאָה יָתִי רִבּוֹן עַל כָּל יִשְׂרָאֵל בְּרַם אֲמַר לִי תּוּב וְאוֹרֵךְ לְשָׁאוּל דְמִן שִׁבְטָא דְבִנְיָמִין עַד דִימוּת אֲרוּם לֵית מַלְכוּתָא מְקָרְבָא אֲחַבֶרְתָּהּ וּבָתַר כֵּן אֲשַׁוֵי בַּעֲלֵי דְבָבָךְ כְּבִישׁ לְרִגְלָךְ: (ת"א) אֲמַר יְיָ בְּמֵימְרֵיהּ לְמִתַּן לִי רַבָּנוּתָא חֲלַף דִיתֵבִית לְאוּלְפָן אוֹרַיְתָא דִימִינִי אוֹרֵךְ עַד דַאֲשַׁוֵי בְּעַל דְבָבָךְ כְּבִישׁ לְרִגְלָךְ:
(ב) מַטֵּֽה־עֻזְּךָ֗ יִשְׁלַ֣ח יְ֭הֹוָה מִצִּיּ֑וֹן רְ֝דֵ֗ה בְּקֶ֣רֶב אֹיְבֶֽיךָ׃
חוּמְרָא דְעוּשְׁנָךְ יְשַׁדַר יְיָ מִצִיוֹן וּתְהֵי רָדֵי בִּמְצַע בַּעֲלֵי דְבָבָךְ:
109 (29) Let my adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a robe.
(30) I will greatly praise the Lord with my mouth; yea, I will praise him among the multitude.
(31) For he stands at the right hand of the poor, to save him from those who would condemn him to death.
110 (1) A Psalm of David. The Lord says to my master, Sit thou at my right hand, until I make thy enemies thy footstool.
(2) The Lord shall send thy mighty sceptre out of Żiyyon: rule in the midst of thy enemies.

משנה

א. הָאוֹמֵר, מִשְׁקָלִי עָלָי, נוֹתֵן מִשְׁקָלוֹ. אִם כֶּסֶף, כֶּסֶף. אִם זָהָב, זָהָב. מַעֲשֶׂה בְּאִמָּהּ שֶׁל יִרְמַטְיָה שֶׁאָמְרָה, מִשְׁקַל בִּתִּי עָלָי, וְעָלְתָה לִירוּשָׁלַיִם, וּשְׁקָלוּהָ וְנָתְנָה מִשְׁקָלָהּ זָהָב. מִשְׁקַל יָדִי עָלָי, רַבִּי יְהוּדָה אוֹמֵר, מְמַלֵּא חָבִית מַיִם וּמַכְנִיסָהּ עַד מַרְפֵּקוֹ, וְשׁוֹקֵל בְּשַׂר חֲמוֹר וְגִידִין וַעֲצָמוֹת וְנוֹתֵן לְתוֹכָהּ עַד שֶׁתִּתְמַלֵּא. אָמַר רַבִּי יוֹסֵי, וְכִי הֵיאַךְ אֶפְשָׁר לְכַוֵּן בָּשָׂר כְּנֶגֶד בָּשָׂר וַעֲצָמוֹת כְּנֶגֶד עֲצָמוֹת. אֶלָּא שָׁמִין אֶת הַיָּד כַּמָּה הִיא רְאוּיָה לִשְׁקֹל:
ב. דְּמֵי יָדִי עָלָי, שָׁמִין אוֹתוֹ, כַּמָּה הוּא שָׁוֶה בְּיָד, וְכַמָּה הוּא שָׁוֶה בְּלֹא יָד. זֶה חֹמֶר בַּנְּדָרִים מִבָּעֲרָכִין. וְחֹמֶר בָּעֲרָכִין מִבַּנְּדָרִים, כֵּיצַד. הָאוֹמֵר, עֶרְכִּי עָלָי, וָמֵת, יִתְּנוּ הַיּוֹרְשִׁין. דָּמַי עָלָי, וָמֵת, לֹא יִתְּנוּ הַיּוֹרְשִׁים, שֶׁאֵין דָּמִים לַמֵּתִים. עֵרֶךְ יָדִי וְעֵרֶךְ רַגְלִי עָלָי, לֹא אָמַר כְּלוּם. עֵרֶךְ רֹאשִׁי וְעֵרֶךְ כְּבֵדִי עָלָי, נוֹתֵן עֵרֶךְ כֻּלּוֹ. זֶה הַכְּלָל, דָּבָר שֶׁהַנְּשָׁמָה תְלוּיָה בוֹ, נוֹתֵן עֵרֶךְ כֻּלּוֹ:
ג. חֲצִי עֶרְכִּי עָלָי, נוֹתֵן חֲצִי עֶרְכּוֹ. עֵרֶךְ חֶצְיִי עָלָי, נוֹתֵן עֵרֶךְ כֻּלּוֹ. חֲצִי דָמַי עָלָי, נוֹתֵן חֲצִי דָמָיו. דְּמֵי חֶצְיִי עָלָי, נוֹתֵן דְּמֵי כֻלּוֹ. זֶה הַכְּלָל, דָּבָר שֶׁהַנְּשָׁמָה תְלוּיָה בוֹ, נוֹתֵן עֵרֶךְ כֻּלּוֹ:
ד. הָאוֹמֵר, עֶרְכּוֹ שֶׁל פְּלוֹנִי עָלָי, מֵת הַנּוֹדֵר וְהַנִּדָּר, יִתְּנוּ הַיּוֹרְשִׁין. דָּמָיו שֶׁל פְּלוֹנִי עָלָי, מֵת הַנּוֹדֵר, יִתְּנוּ הַיּוֹרְשִׁין. מֵת הַנִּדָּר, לֹא יִתְּנוּ הַיּוֹרְשִׁין, שֶׁאֵין דָּמִים לַמֵּתִים:
ה. שׁוֹר זֶה עוֹלָה, בַּיִת זֶה קָרְבָּן, מֵת הַשּׁוֹר וְנָפַל הַבַּיִת, אֵינוֹ חַיָּב לְשַׁלֵּם. דְּמֵי שׁוֹר זֶה עָלָי עוֹלָה, אוֹ דְּמֵי בַיִת זֶה עָלָי קָרְבָּן, מֵת הַשּׁוֹר וְנָפַל הַבַּיִת, חַיָּב לְשַׁלֵּם:
ו. חַיָּבֵי עֲרָכִים, מְמַשְׁכְּנִין אוֹתָן. חַיָּבֵי חַטָּאוֹת וַאֲשָׁמוֹת, אֵין מְמַשְׁכְּנִין אוֹתָן. חַיָּבֵי עוֹלוֹת וּשְׁלָמִים, מְמַשְׁכְּנִין אוֹתָן אַף עַל פִּי שֶׁאֵין מִתְכַּפֵּר לוֹ עַד שֶׁיִּתְרַצֶּה, שֶׁנֶּאֱמַר (ויקרא א), לִרְצוֹנוֹ, כּוֹפִין אוֹתוֹ עַד שֶׁיֹּאמַר, רוֹצֶה אָנִי. וְכֵן אַתָּה אוֹמֵר בְּגִטֵּי נָשִׁים, כּוֹפִין אוֹתוֹ עַד שֶׁיֹּאמַר, רוֹצֶה אָנִי:
1. One who says: It is incumbent upon me to donate my weight, gives his weight to the Temple treasury; if he specified silver he donates silver, and if he specified gold he donates gold. There was an incident involving the mother of Yirmatya, who said: It is incumbent upon me to donate the weight of my daughter, and she ascended to Jerusalem and paid her daughter’s weight in gold to the Temple treasury. In the case of one who says: It is incumbent upon me to donate the weight of my forearm, how does he ascertain the weight of his forearm? Rabbi Yehuda says: He fills a barrel with water and inserts his arm up to his elbow into the water. And in order to measure the displacement, he weighs donkey flesh, and bones, and sinews and places it into the barrel until it fills, and the water level reaches the top of the barrel. He then donates the weight of the meat and the bones to the Temple treasury. Rabbi Yosei said: Displacement is according to volume not according to weight, and how then is it possible to match the amount of the donkey flesh with the flesh of a person and the volume of the donkey’s bones with his bones? Rather, the court appraises how much the forearm is likely to weigh.
2. If one vows: It is incumbent upon me to donate the assessment of my forearm, the court appraises him to determine how much he is worth with a forearm and how much he is worth without a forearm, and he pays the difference. This is a halakha that is more stringent with regard to vows of assessment than with regard to valuations, as one who says: It is incumbent upon me to donate the valuation of my forearm, is exempt from paying. There are halakhot that are more stringent with regard to valuations than with regard to vows of assessment. How so? In the case of one who says: It is incumbent upon me to donate my valuation, and then dies, his heirs must give his valuation to the Temple treasury. But one who says: It is incumbent upon me to donate my assessment, and then dies, his heirs need not give his assessment to the Temple treasury, as there is no monetary value for the dead. One who says: It is incumbent upon me to donate the valuation of my forearm, or: The valuation of my leg, has not said anything, as there are valuations in the Torah only for a complete person. But if one says: It is incumbent upon me to donate the valuation of my head, or: The valuation of my liver, he gives the valuation of his entire self. This is the principle: One who valuates an item upon which the soul is dependent, i.e., without which one will die, gives the valuation of his entire self.
3. One who says: It is incumbent upon me to donate half of my valuation, gives half of his valuation. But one who says: It is incumbent upon me to donate the valuation of half of me, gives the valuation of his entire self. Likewise, one who says: It is incumbent upon me to donate half of my assessment, gives half of his assessment; one who says: It is incumbent upon me to donate the assessment of half of me, gives the assessment of his entire self. This is the principle: One who takes a vow with regard to an item upon which the soul is dependent gives the assessment of his entire self.
4. With regard to one who says: It is incumbent upon me to donate the valuation of so-and-so, and both the one who vowed and the object of the vow die, the heirs of the one who vowed must give the valuation of the object of the vow to the Temple treasury. With regard to one who says: It is incumbent upon me to donate the assessment of so-and-so, and the one who vowed dies, his heirs must give his assessment to the Temple treasury. If the object of the vow dies, the heirs of the one who vowed need not give his assessment to the Temple treasury, as there is no monetary value for the dead.
5. In the case of one who says: This bull is consecrated as a burnt offering, or: This house is consecrated as an offering, and the bull died or the house collapsed, he is exempt from paying his commitment. But in the case of one who says: It is incumbent upon me to give this bull as a burnt offering, or: It is incumbent upon me to give this house as an offering, if the bull died or the house collapsed, he is obligated to pay its value.
6. With regard to those obligated to pay valuations, the court repossesses their property to pay their debt to the Temple treasury. With regard to those obligated to bring sin offerings and guilt offerings, the court does not repossess their property; since one is obligated to bring them for atonement he would not delay bringing them. But with regard to those obligated to bring burnt offerings and peace offerings, the court repossesses their property;since these offerings are not obligatory for atonement, one might delay bringing them. Although one obligated to bring burnt offerings and peace offerings does not achieve atonement until he brings the offering of his own volition, as it is stated: “He shall bring it to the entrance of the Tent of Meeting of his volition” (Leviticus 1:3), nevertheless the court coerces him until he says: I want to do so. And likewise, you say the same with regard to women’s bills of divorce. Although one divorces his wife only of his own volition, in any case where the Sages obligated a husband to divorce his wife the court coerces him until he says: I want to do so.

גמרא

תָּנָא דְּבֵי רִבִּי יִשְׁמָעֶאל: כָּל הַמְסַפֵּר לָשׁוֹן הָרָע מַגְדִּיל עֲוֹנוֹת כְּנֶגֶד שָׁלשׁ עֲבֵרוֹת עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. כְּתִיב הָכָא (תהילים יב) לָשׁוֹן מְדַבֶּרֶת גְּדוֹלוֹת. וּכְתִיב בַּעֲבוֹדָה זָרָה (שמות לב) אָנָא חָטָא הָעָם הַזֶּה חֲטָאָה גְדוֹלָה. בְּגִלּוּי עֲרָיוֹת כְּתִיב (בראשית לט) וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדוֹלָה הַזֹּאת. בִּשְׁפִיכוּת דָּמִים כְּתִיב (שם ד) גָּדוֹל עֲוֹנִי מִנְּשׂוֹא. גְּדוֹלוֹת אִימָא תַּרְתֵּי הֵי מִינַיְיהוּ מַפְקָת בְּמַעֲרָבָא אַמְרֵי לָשׁוֹן תְּלִיתָאִי קָטִיל תָּלִיתָאִי הוֹרֵג לִמְסַפְּרוֹ וְלִמְקַבְּלוֹ וּלְאָמְרוֹ. אָמַר רַב חָמָא בַּר חֲנִינָא: מַאי דִּכְתִיב (משלי יח) מָוֶת וְחַיִּים בְּיַד לָשׁוֹן. וְכִי יֵשׁ יָד לְלָשׁוֹן אֶלָא לוֹמַר לָךְ מַה יָּד מְמִיתָה אַף לָשׁוֹן מְמִיתָה אִי מַה יָּד אֵין מְמִיתָה אֶלָּא בְּסָמוּךְ לָהּ אַף לָשׁוֹן אֵינָהּ מְמִיתָה אֶלָּא בְּסָמוּךְ לָהּ תַּלְמוּד לוֹמַר (ירמיה ט) חֵץ שָׁחוּט לְשׁוֹנָם. אִי מַה חֵץ שָׁחוּט עַד אַרְבָּעִים וַחֲמִשִּׁים אַמָּה אַף לָשׁוֹן עַד אַרְבָּעִים וַחֲמִשִּׁים אַמָּה תַּלְמוּד לוֹמַר (תהילים עג) שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ. וְכִי מֵאַחַר דִּכְתִיב שַׁתּוּ בַשָּׁמַיִם פִּיהֶם חֵץ שָׁחוּט לְשׁוֹנוֹ. לָמָּה לִי הָא קָא מַשְׁמַע לָן דְּקָטִיל כַּחֵץ. וְכִי מֵאַחַר דִּכְתִיב חֵץ שָׁחוּט לְשׁוֹנָם מָוֶת וְחַיִּים בְּיַד לָשׁוֹן. לָמָּה לִי לְכִדְרָבָא דְּאָמַר רָבָא דְּבָעֵי חַיִּים בְּלִישָׁנֵהּ דְּבָעֵי מִיתָה בְּלִישָׁנֵהּ. הֵיכִי דָּמֵי לִישְׁנָא בִּישָׁא רָבָא אָמַר כְּגוֹן דְּאָמַר אִיכָּא נוּרָא בֵּי פְּלַנְיָא אָמַר לֵהּ אַבַּיֵי מַאי קָא עָבִיד גִּלּוּיֵי מִלְּתָא בְּעָלְמָא הוּא אֶלָּא דְּמַפִּיק כְּלִישְׁנָא בִּישָׁא דְּאָמַר הֵיכָא מִשְׁתַּכְּחָא נוּרָא אֶלָּא בֵּי פְּלַנְיָא. אָמַר רָבָא: כָּל מִלְּתָא דְּמִיתְאַמְרָה בְּאַפֵּי מָרָה לֵית בָּהּ מִשּׁוּם לִישְׁנָא בִּישָׁא. אָמַר לֵהּ: כָּל שֶׁכֵּן חוּצְפָּא וְלִישְׁנָא בִּישָׁא אָמַר לֵהּ אֲנָא כְּרִבִּי יוֹסֵי סְבִירָא לִי דְּאָמַר רִבִּי יוֹסֵי מִיָּמַי לֹא אָמַרְתִּי דָּבָר וְחָזַרְתִּי לַאֲחוֹרָי. אָמַר רַבָּה בַּר רַב הוּנָא: כָּל מִלְּתָא דְּמִיתְאַמְּרָא בְּאַפֵּי תְּלָתָא לֵית בָּהּ מִשּׁוּם לִישְׁנָא בִּישָׁא מַאי טַעֲמָא חַבְרָךְ חַבְרָא אִית לֵהּ וְחַבְרָא דְּחַבְרָךְ חַבְרָא אִית לֵהּ כִּי אָתָא רַב דִּימִי אָמַר מַאי כְּתִיב (משלי כז) מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל בַּבֹּקֶר הַשְׁכֵּם קְלָלָה תֵּחָשֵׁב לוֹ. כְּגוֹן דְּמִיקְלַע לְאוּשְׁפִּיזָא וְטָרְחוּ קָמֵיהּ שַׁפִּיר לְמָחָר נָפִיק יָתִיב בְּשׁוּקָא וְאָמַר רַחֲמָנָא נִיבָרְכֵיהּ לִפְלַנְיָא דְּהָכִי טָרַח קַמָּאי וְשַׁמְעֵי אִינְשֵׁי וְאָזְלִין וְאַנְסִין לֵהּ. תָּנֵי רַב דִּימִי אָחוּהָ דְּרַב סָפְרָא: לְעוֹלָם אַל יְסַפֵּר אָדָם בְּטוֹבָתוֹ שֶׁל חֲבֵירוֹ שֶׁמִּתּוֹךְ טוֹבָתוֹ בָּא לִידֵי רָעָתוֹ אִיכָּא דְאַמְרֵי רַב דִּימִי אַחוּהָ דְרַב סַפְרָא חָלַשׁ עָאל רַב סַפְרָא לְשִׁיּוּלִי בֵּיהּ אָמַר לְהוּ תֵּיתִי לִי דְקַיְימִית כָּל דְאָמוּר רַבָּנָן אָמְרוּ לֵיהּ הָא מִי קַיַימְתְּ לְעוֹלָם אַל יְסַפֵּר אָדָם בְּטוֹבָתוֹ שֶׁל חֲבֵירוֹ שֶׁמִּתּוֹךְ טוֹבָתוֹ בָא לִידֵי גְנוּתוֹ אָמַר לְהוּ לֹא שְׁמִיעָה לִי דְאִי הֲוָה שְׁמִיעָה לִי קַיֵימְתָּא:
The school of Rabbi Yishmael taught: Anyone who speaks malicious speech increases his sins to the degree that they correspond to the three cardinal transgressions: Idol worship, and forbidden sexual relations, and bloodshed. This can be derived from a verbal analogy based on the word “great.” It is written here: “May the Lord cut off all flattering lips, the tongue that speaks great things” (Psalms 12:4). And it is written with regard to idol worship: “And Moses returned to the Lord, and said: Oh, this people have sinned a great sin, and have made for themselves a god of gold” (Exodus 32:31).
With regard to forbidden sexual relations it is written that when Potiphar’s wife attempted to seduce Joseph he responded: “How can I do this great wickedness, and sin against God” (Genesis 39:9). With regard to bloodshed it is written, after Cain murdered his brother: “And Cain said to the Lord: My punishment is greater than I can bear” (Genesis 4:13). The Torah describes each of these three cardinal sins with the word “great” in the singular, whereas malicious speech is described with the plural term “great things,” indicating that it is equivalent to all three of the other transgressions together.
The Gemara asks: Granted that with regard to malicious speech the verse uses the plural: “Great things,” but the plural indicates a minimum of two. If so, one can only say that malicious speech is equivalent to two of the cardinal transgressions. The Gemara responds: Which of them could be taken out as less than the other two? All three are equal. Therefore malicious speech must be equivalent to all three.
In the West, Eretz Yisrael, they say: Third speech, i.e., malicious speech about a third party, kills three people. It kills the one who speaks malicious speech, and the one who accepts the malicious speech when he hears it, and the one about whom the malicious speech is said.
Rabbi Ḥama, son of Rabbi Ḥanina, says: What is the meaning of that which is written: “Death and life are in the hand of the tongue” (Proverbs 18:21). Does the tongue have a hand? Rather the verse comes to tell you that just as a hand can kill, so too a tongue can kill. If you were to claim that just as the hand kills only from close by, so too the tongue kills only from close by, therefore the verse states: “Their tongue is a sharpened arrow” (Jeremiah 9:7). The tongue kills like an arrow that is fired from a bow, at a great distance.
If you say that just as an arrow can kill only within the distance it can be shot, which is up to about forty or fifty cubits, so too a tongue can kill only from up to forty or fifty cubits, therefore the verse teaches: “They have set their mouth against the heavens, and their tongue walks through the earth” (Psalms 73:9). This teaches that malicious speech can reach great distances, even the distance between heaven and earth.
The Gemara asks: But since it is written: “They have set their mouth against the heavens, and their tongue walks through the earth” (Psalms 73:9), which teaches that malicious speech reaches between heaven and earth, why do I need that which we derived from the verse: “Their tongue is a sharpened arrow” (Jeremiah 9:7), i.e. that a tongue can kill from the distance an arrow flies? The Gemara answers: This teaches us that a tongue kills in the same manner that an arrow kills.
The Gemara further asks: But since it is written: “Their tongue is a sharpened arrow” (Jeremiah 9:7), why do I need the verse: “Death and life are in the hand of the tongue” (Proverbs 18:21), which merely teaches that a tongue can kill? The Gemara answers: This verse is necessary for a statement of Rava, as Rava says: One who wants life can attain it by means of his tongue, which he can use for speaking appropriately and studying Torah. One who wants death can also attain it by means of his tongue, by using it for inappropriate and malicious speech.
The Gemara asks: What is considered malicious speech? In other words, how is malicious speech defined and what are the limits of the prohibition? Rava said: For example, if one says: There is always fire at so-and-so’s home, indicating that they are always cooking food there. Abaye said to Rava: What did this person do wrong by saying that there is always fire in that home? His statement is merely revealing the true facts, and is not malicious speech. Rather, it is considered malicious speech if he expressed this in a slanderous manner. For example, if he says: Where else can one find fire except at so-and-so’s home, because they are always cooking food there.
Rabba says: Any statement that is said in the presence of its master, i.e., if the subject of the statement was there, does not have any prohibition due to malicious speech. Abaye said to him: All the more so it is proscribed speech, as it is both impudence and malicious speech. Rabba said to Abaye: I hold in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei says: In all my days I never said something and then turned around to see if the person I was speaking about was standing behind me listening, as I would say it even to the person involved. He says,
i.e., Rabba bar Rav Huna says: Any matter that was said in the presence of three people does not have the status of malicious speech if one subsequently repeats it. What is the reason? The reason is that your friend has a friend, and your friend’s friend has a friend. Once the information has been stated in the presence of three people, it can be assumed that it will spread and become public knowledge, as each person will tell someone else.
The Gemara continues its discussion of good and bad speech. When Rav Dimi came from Eretz Yisrael to Babylonia he said: What is the meaning of that which is written: “He that blesses his friend with a loud voice, rising early in the morning, it shall be counted a curse to him” (Proverbs 27:14)? For example, when one is invited to a host, and they look after him very well. The following day the guest goes out and sits in the marketplace and says: May the Merciful One bless so-and-so, as this is how well he looked after me. And all the people in the marketplace hear and go to this host and afflict him by expecting him to look after all of them in the same way, and he is compelled to spend his money on them. It turns out that the praise and blessing the guest lavished upon his host brought a curse upon him.
Similarly, Rav Dimi, the brother of Rav Safra, teaches: A person should never speak about the goodness of another in the presence of others, as through speaking about his goodness he will come to speak about him in a derogatory manner, as he will eventually note the exceptions to his goodness, or his listeners will temper his praise by mentioning that individual’s bad qualities.
There are those who say that Rav Dimi did not actually make this statement himself. Rather, the following incident occurred: Rav Dimi, the brother of Rav Safra, was ill. Rav Safra went in to inquire about his condition. Rav Dimi said to those present: I have blessing and merit coming to me, as I have fulfilled all of the statements that the Sages say. Rav Safra said to him: But have you fulfilled the instruction of the Sages that a person should never speak about the goodness of another in the presence of others, as through speaking about his goodness he will come to speak about him in a derogatory manner? Rav Dimi said to them: I never heard this statement of the Sages, but had I heard it, I would have fulfilled it.

זוהר

רַבִּי אֶלְעָזָר פָּתַח (ויקרא כו) וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ' זַכָּאִין אִנּוּן יִשְׂרָאֵל עַל כָּל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה דְּאַף עַל גַּב דְּאַרְגִּיזוּ קַמֵּי מָארֵיהוֹן קֻדְשָׁא בְּרִיךְ הוּא לָא בָּעֵי לְשַׁבְקָא לוֹן. וּבְכָל אֲתַר דְּגָלוּ בֵּינֵי עַמְּמַיָּא קֻדְשָׁא בְּרִיךְ הוּא עִמְּהוֹן בְּגָלוּתָא הֲדָא הוּא דִּכְתִיב וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ' רַבִּי אַבָּא אָמַר וְאַף גַּם זֹאת בִּהְיוֹתָם. תָּא חֲזֵי כַּמָּה חֲבִיבוּתָא דְּקֻדְשָׁא בְּרִיךְ הוּא לְגַבֵּיהוֹן דְּיִשְׂרָאֵל דְּאַף עַל גַּב דְּגָרְמִין לְמִגְלֵי בֵּינֵי עַמְּמַיָא שְׁכִינְתָּא לָא אִתְעֲדִיאָת מִנְּהוֹן לְעָלְמִין דְּלָא תֵּימָא דְּאִנּוּן בִּלְחוֹדַיְהוּ בְּגָלוּתָא מִשְׁתַּכְּחִין אֶלָּא וְאַף גַּם זֹאת עִמְּהוֹן מִשְׁתַּכְּחָא הֲדָא הוּא דִּכְתִיב וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ' לְמַלְכָּא דְּאַרְגִּיז עַל בְּרֵיהּ וְגָזַר עֲלֵיהּ עוֹנָשָׁא לְאִתְרַחֲקָא מִנֵּיהּ וּלְמֵיזָל לְאַרְעָא רְחִיקָא שָׁמְעָה מַטְּרוֹנִיתָא וְאָמְרָה הוֹאִיל וּבְרִי אָזִיל לְאַרְעָא רְחִיקָא וְשָׁדֵי לֵיהּ מַלְכָּא מֵהֵיכָלֵיהּ אֲנָא לָא אֶשְׁבּוֹק לֵיהּ אוֹ תַּרְוַנָּא כַּחֲדָא נֵיתוּב לְהֵיכָלָא דְּמַלְכָּא אוֹ תַּרְוַנָּא כַּחֲדָא נֵתִיב בְּאַרְעָא אָחֳרָא לְזִמְנִין פָּקִיד מַלְכָּא עַל מַטְּרוֹנִיתָא לָא אַשְׁכַּחָהּ. דַּהֲוָת אָזְלַת עִם בְּרֵיהּ אָמַר הוֹאִיל וּמַטְּרוֹנִיתָא תַּמָּן תַּרְוַיְהוּ יְתוּבוּן. וּבְזִמְנָא דְּפָקִיד קֻדְשָׁא בְּרִיךְ הוּא לְמַטְּרוּנִיתָא פָּקִיד לָהּ בְּקַדְּמִיתָא וּבְגִנַּהּ פָּקִיד לִבְנוֹי הֲדָא הוּא דִּכְתִיב (שמות ו) וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל וְגוֹ' מַאן גָּרִים דַּאֲנָא שַׁמַּעְנָא עָקַתְהוֹן כִּבְיָכוֹל מַטְּרוֹנִיתָא דִּדְכַרְנָא לָהּ הֲדָא הוּא דִּכְתִיב (שם) וָאֶזְכּוֹר אֶת בְּרִיתִי וּכְתִיב (שם ב) וַיִּזְכּוֹר אֱלֹהִים אֶת בְּרִיתוֹ וְכַד קֻדְשָׁא בְּרִיךְ הוּא יְהַדֵּר לְיִשְׂרָאֵל מִן גָּלוּתָא מַה כְּתִיב (דברים ל) וְשָׁב ה' אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ דָּא מַטְּרוֹנִיתָא וְעוֹד כְּתִיב (תהלים פה) רָצִיתָ ה' אַרְצְךָ שַׁבְתָּ שְׁבִית יַעֲקֹב:
רַבִּי אֶלְעָזָר פָּתַח: וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ'. אַשְׁרֵיהֶם יִשְׂרָאֵל עַל כָּל הָעַמִּים עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים, שֶׁאַף עַל פִּי שֶׁהִכְעִיסוּ לִפְנֵי אֲדוֹנָם, הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ רוֹצֶה לַעֲזֹב אוֹתָם, שֶׁבְּכָל מָקוֹם שֶׁגָּלוּ בֵּין הָעַמִּים הַקָּדוֹשׁ בָּרוּךְ הוּא נִמְצָא עִמָּהֶם בַּגָּלוּת. זֶה שֶׁאָמַר, וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ'. רַבִּי אַבָּא אָמַר: וְאַף גַּם זֹאת בִּהְיוֹתָם. בֹּא וּרְאֵה, כַּמָּה הִיא אַהֲבַת הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שֶׁאַף עַל פִּי שֶׁגָּרְמוּ לִהְיוֹת בַּגָּלוּת בֵּין הָעַמִּים, הַשְּׁכִינָה אֵינָהּ סָרָה מֵהֶם לְעוֹלָם. וְאַל תֹּאמַר, שֶׁהֵם בִּלְבַדָּם נִמְצָאִים בַּגָּלוּת, אֶלָּא, וְאַף גַּם זֹאת, שֶׁהִיא הַשְּׁכִינָה הַנִּקְרֵאת זֹאת, נִמְצֵאת עִמָּהֶם. זֶה שֶׁאָמַר, אַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ'. לְמֶלֶךְ שֶׁכָּעַס עַל בְּנוֹ, וְגָזַר עָלָיו עֹנֶשׁ שֶׁיִּתְרַחֵק מִמֶּנּוּ וְיֵלֶךְ לְאֶרֶץ רְחוֹקָה, שָׁמְעָה הַמַּלְכָּה וְאָמְרָה, כֵּיוָן שֶׁבְּנִי הוֹלֵךְ לְאֶרֶץ רְחוֹקָה, וְהַמֶּלֶךְ הִשְׁלִיכוֹ מֵהֵיכָלוֹ, אֲנִי לֹא אֶעֱזְבֶנּוּ, אוֹ שְׁנֵינוּ יַחַד נַחֲזוֹר לְהֵיכָל הַמֶּלֶךְ, אוֹ שְׁנֵינוּ יַחַד נֵשֶׁב בְּאֶרֶץ אַחֶרֶת. לְיָמִים, פָּקַד הַמֶּלֶךְ אֶת הַמַּלְכָּה, וְלֹא מְצָאָהּ, כִּי הָלְכָה עִם בְּנוֹ. אָמַר, כֵּיוָן שֶׁהַמַּלְכָּה שָׁם, שְׁנֵיהֶם יָשׁוּבוּ. כָּךְ הוּא בִּזְמָן שֶׁיִּפְקוֹד הַקָבָּ''ה אֶת הַשְּׁכִינָה, יִפְקֹד אוֹתָהּ תְּחִלָּה, וּבִשְׁבִילָהּ יִפְקֹד לְבָנָיו. זֶה שֶׁאָמַר, וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל וְגוֹ'. מִי גָּרַם שֶׁאֲנִי שָׁמַעְתִּי נַאֲקָתָם, כִּבְיָכוֹל הַשְּׁכִינָה גָּרְמָה, שֶׁזָּכַרְתִּי אוֹתָהּ. זֶה שֶׁאָמַר וָאֶזְכּוֹר אֶת בְּרִיתִי. דְּהַיְנוּ הַשְּׁכִינָה הַנִּקְרֵאת בְּרִית. וְכָתוּב, וַיִּזְכּוֹר אֱלֹקִים אֶת בְּרִיתוֹ. וּכְשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יַחֲזִיר אֶת יִשְׂרָאֵל מִן הַגָּלוּת, מַה כָּתוּב, וְשָׁב ה' אֱלֹקֶיךְ אֶת שְׁבוּתְךְ וְרִחֲמֶךְ, זוֹ הִיא הַשְּׁכִינָה, שֶׁעָלֶיהָ נֶאֱמַר, וְשָׁב וְגוֹ' אֶת שְׁבוּתְךְ. וְעוֹד כָּתוּב, רָצִיתָ ה' אַרְצֶךְ שַׁבְתָּ שְׁבוּת יַעֲקֹב. דְּהַיְנוּ הַשְּׁכִינָה הַנִּקְרֵאת אֶרֶץ.

הלכה פסוקה

א. אֵין הַבּוֹצֵעַ רַשַּׁאי לִבְצֹעַ עַד שֶׁיָּבִיאוּ מֶלַח אוֹ לִיפְתָּן לִפְנֵי כָּל אֶחָד וְאֶחָד אֶלָּא אִם כֵּן נִתְכַּוְּנוּ לֶאֱכֹל פַּת חֲרֵבָה. וְאֵינוֹ בּוֹצֵעַ לֹא פְּרוּסָה קְטַנָּה מִפְּנֵי שֶׁהוּא נִרְאֶה כְּצַר עַיִן וְלֹא פְּרוּסָה גְּדוֹלָה יוֹתֵר מִכְּבֵיצָה מִפְּנֵי שֶׁנִּרְאֶה כְּרַעְבְתָן. וּבְשַׁבָּת יֵשׁ לוֹ לִבְצֹעַ פְּרוּסָה גְּדוֹלָה. וְאֵינוֹ בּוֹצֵעַ אֶלָּא מִמָּקוֹם שֶׁנִּתְבַּשֵּׁל יָפֶה יָפֶה:
ב. מִצְוָה מִן הַמֻּבְחָר לִבְצֹעַ מִכִּכָּר שְׁלֵמָה. אִם הָיְתָה שָׁם שְׁלֵמָה שֶׁל שְׂעוֹרִים וּפְרוּסָה שֶׁל חִטִּים מַנִּיחַ שְׁלֵמָה בְּתוֹךְ פְּרוּסָה וּבוֹצֵעַ מִשְּׁתֵּיהֶן כְּדֵי שֶׁיִּבְצַע מֵחִטִּים וּמִשְּׁלֵמָה. בְּשַׁבָּת וּבְיָמִים טוֹבִים חַיָּב לִבְצֹעַ עַל שְׁתֵּי כִּכָּרוֹת נוֹטֵל שְׁתֵּיהֶן בְּיָדוֹ וּבוֹצֵעַ אַחַת מֵהֶן:
The one who cuts the bread may not do so till salt or a relish has been placed before every one at the table—unless they propose to eat dry bread. He is not to cut a small size because this would make him seem parsimonious, nor a slice larger than the size of an egg for then he would seem ravenous. On Sabbath a large slice is cut. The bread is to be cut only at the part where it has been thoroughly baked.
The most preferable way is to cut a whole loaf. If there is a whole loaf of barley bread and there is also a cut loaf of wheaten bread, the host puts the whole loaf within the cut loaf and divides them both, so that he cuts the wheaten bread and at the same time the whole loaf. On Sabbaths and Festivals, it is obligatory to say the blessing over two loaves. The host takes both loaves in his hand and cuts one of them.

מוסר

אִישׁ אֲשֶׁר יִשְׁמַע אֶת דִּבְרֵי בְּנֵי אָדָם מְדַבְּרִים לָשׁוֹן הָרָע אוֹ יִשְׁמַע כָּל פֶּה דּוֹבֵר נְבָלָה אוֹ יֵשֵׁב בְּסוֹד מְשַׂחֲקִים בּוֹזִים תּוֹרָה וּמִצְוֹת וְיָדוּעַ כִּי הֵם סָרָבִים וְסַלּוֹנִים וְאִם יוֹכִיחֵם אַל יַקְשִׁיבוּ אֶל דְּבָרָיו. עַל כֵּן יָשִׂים יָד עַל פֶּה גַּם זֶה יֵעָנֵשׁ כִּי לֹא יַעֲנֶה כְּסִילִים כְּאִוַּלְתָּם פֶּן יֹאמְרוּ לוֹ כִּי הוּא כְּמוֹהֶם וְכִי הוֹדָה עַל דִּבְרֵיהֶם אַף כִּי יִתְחַיֵּב לַעֲנוֹת וְלִגְעֹר בָּהֶם לָתֶת גֹּדֶל לַתּוֹרָה וְלַמִּצְוֹת אֲשֶׁר בִּזּוּ לָעֲגוּ לָהֶם וּלְקַנֵּא לִכְבוֹד נָקִי וְצַדִּיק אֲשֶׁר יָשִׂיחוּ בּוֹ וְזֶה אֶחָד מִן הַדְּבָרִים אֲשֶׁר יִתְחַיֵּב הָאָדָם לַעֲזֹב בַּעֲבוּרָם חֶבְרַת הָרָשָׁע כִּי יֵעָנֵשׁ בִּשְׁמֹעַ דִּבְרֵיהֶם הָרָעִים תָּמִיד וְיַלְאֶה לַעֲנוֹתָם זֶה הַדָּבָר מְפֹרָשׁ בְּדִבְרֵי שְׁלֹמֹה, שֶׁנֶּאֱמַר (משלי כד) אַל תְּקַנֵּא בְּאַנְשֵׁי חָמָס וְאַל תִּתְאַו לִהְיוֹת אִתָּם כִּי שֹׁד יֶהְגֶּה לִבָּם וְעָמָל שִׂפְתֵיהֶם תְּדַבֵּרְנָה. רוֹצֶה לוֹמַר כִּי תִּשָּׂא עָוֹן בְּחַטָּאתָם כִּי תִּשְׁמַע דִּבְרֵיהֶם הָרָעִים תָּמִיד וּתְהִי כְּמַחֲרִישׁ:
And the eighth section: Someone who hears the words of the people saying evil speech, or hears every mouth speaking fouly or sits among a group of jokers disgracing the Torah and the commandments - and he knows that they are stubborn and [like] thorns. So if he would reprimand them, they will not listen to his words - hence he puts his hand to his mouth (does not speak). This one will also be punished, since he did not answer fools about their foolishness - lest they say that he is like them and that he concedes to their words. Rather, he becomes obligated to answer and scold them, to give greatness to the Torah and the commandments which they disgraced and made light of. He should be zealous for the honor of the Clean and Righteous One about whom they are speaking.
This is one of the things for which a person becomes obligated to leave the group of evildoers. For he will be punished for hearing their evil words and being too listless to answer them. And this is something explicit in the words of Solomon, as it is stated (Proverbs 24:1-2), “Do not envy evil men; do not desire to be with them. For their hearts talk violence, and their lips speak mischief.” And he meant to say [it is] because you will bear the iniquity when they sin. For you will constantly hear their evil words and you will be silent.
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