וְהַמַּ֗יִם גָּ֥בְר֛וּ מְאֹ֥ד מְאֹ֖ד עַל־הָאָ֑רֶץ וַיְכֻסּ֗וּ כׇּל־הֶֽהָרִים֙ הַגְּבֹהִ֔ים אֲשֶׁר־תַּ֖חַת כׇּל־הַשָּׁמָֽיִם׃
And the waters prevailed exceedingly upon the earth; and all the high mountains, that were under the whole heaven, were covered.
וַיִּפְרֹ֥ץ הָאִ֖ישׁ מְאֹ֣ד מְאֹ֑ד וַֽיְהִי־לוֹ֙ צֹ֣אן רַבּ֔וֹת וּשְׁפָחוֹת֙ וַעֲבָדִ֔ים וּגְמַלִּ֖ים וַחֲמֹרִֽים׃
And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.
וַיֹּ֣אמְר֔וּ אֶל־כׇּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֗רֶץ אֲשֶׁ֨ר עָבַ֤רְנוּ בָהּ֙ לָת֣וּר אֹתָ֔הּ טוֹבָ֥ה הָאָ֖רֶץ מְאֹ֥ד מְאֹֽד׃
and they spoke to all the congregation of the children of Yisra᾽el, saying, The land, which we passed through to spy it out, is an exceedingly good land.
וַיַּנַּ֤ח שְׁלֹמֹה֙ אֶת־כׇּל־הַכֵּלִ֔ים מֵרֹ֖ב מְאֹ֣ד מְאֹ֑ד לֹ֥א נֶחְקַ֖ר מִשְׁקַ֥ל הַנְּחֹֽשֶׁת׃
And Shelomo left all the vessels unweighed, because they were very very many: the weight of the brass was not found out.
וַיִּֽרְאוּ֙ מְאֹ֣ד מְאֹ֔ד וַיֹּ֣אמְר֔וּ הִנֵּה֙ שְׁנֵ֣י הַמְּלָכִ֔ים לֹ֥א עָמְד֖וּ לְפָנָ֑יו וְאֵ֖יךְ נַעֲמֹ֥ד אֲנָֽחְנוּ׃
But they were exceedingly afraid, and said, Behold, two kings could not stand before him: how then shall we stand?
וְהִנַּבֵּ֖אתִי כַּאֲשֶׁ֣ר צִוָּ֑נִי וַתָּבוֹא֩ בָהֶ֨ם הָר֜וּחַ וַיִּֽחְי֗וּ וַיַּֽעַמְדוּ֙ עַל־רַגְלֵיהֶ֔ם חַ֖יִל גָּד֥וֹל מְאֹד־מְאֹֽד׃
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up on their feet, an exceeding great army.
ה
חַיָּב לְבָרֵךְ עַל הָרָעָה,
כַּשֵּׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה,
שֶׁנֶּאֱמַר: (דברים ו,ה)
"וְאָהַבְתָּ אֵת יי אֱלהֶיךָ,
בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ".
"בְּכָל לְבָבְךָ", בִּשְׁנֵי יְצָרֶיךָ,
בְּיֵצֶר טוֹב וּבְיֵצֶר רָע;
"בְּכָל נַפְשְׁךָ", אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ;
"בְּכָל מְאֹדֶךָ", בְּכָל מָמוֹנֶךָ.
דָּבָר אַחֵר:
"בְּכָל מְאֹדֶךָ",
בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לָךְ,
בַּכֹּל הֱוֵי מוֹדֶה לוֹ בְּכָל מְאֹד מְאֹד.
ו
לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְנֶגֶד שַׁעַר הַמִּזְרָח,
שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳּדָשִׁים.
לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ וּבְמַנְעַלּוֹ,
וּבַאֲפֻנְדָּתוֹ, וּבַאֲבַק שֶׁעַל רַגְלוֹ,
וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָה,
וּרְקִיקָה מִקַּל וָחֹמֶר.
ז
כָּל חוֹתַם הַבְּרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ הָיוּ:
"מִן הָעוֹלָם".
מִשֶּׁקִּלְקְלוּ הַמִּינִים וְאָמְרוּ:
"אֵין עוֹלָם אֶלָּא אֶחָד",
הִתְקִינוּ שֶׁיְּהוּא אוֹמְרִין:
"מִן הָעוֹלָם וְעַד הָעוֹלָם".
וְהִתְקִינוּ שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַשֵּׁם,
שֶׁנֶּאֱמַר: (רות ב,ד)
"וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם,
וַיֹּאמֶר לַקּוֹצְרִים יי עִמָּכֶם,
וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יי".
וְאוֹמֵר: (שופטים ו,יב)
"יי עִמְּךָ גִּבּוֹר הֶחָיִל".
וְאוֹמֵר: (משלי כג,כב)
"אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ".
(תהלים קיט,קכו) "עֵת לַעֲשׁוֹת לַיי הֵפֵרוּ תוֹרָתֶךָ".
רֶבִּי נָתָן אוֹמֵר:
הֵפֵרוּ תוֹרָתֶךָ, עֵת לַעֲשׁוֹת לַיי.
The mishna articulates a general principle: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “With all your heart” means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. “With all your soul” means even if God takes your soul. “And with all your might” means with all your money, as money is referred to in the Bible as might. Alternatively, it may be explained that “with all your might” means with every measure that He metes out to you; whether it is good or troublesome, thank Him. The mishna teaches several Temple-related halakhot. One may not act irreverently or conduct himself flippantly opposite the eastern gate of the Temple Mount, which is aligned opposite the Holy of Holies. In deference to the Temple, one may not enter the Temple Mount with his staff, his shoes, his money belt [punda], or even the dust on his feet. One may not make the Temple a shortcut to pass through it, and through an a fortiori inference, all the more so one may not spit on the Temple Mount. The mishna relates: At the conclusion of all blessings recited in the Temple, those reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting [haolam], the world. But when the Sadducees strayed and declared that there is but one world and there is no World-to-Come, the Sages instituted that at the conclusion of the blessing one recites: From everlasting [haolam] to everlasting [haolam]. The Sages also instituted that one should greet another in the name of God, i.e., one should mention God’s name in his greeting, as it is stated: “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless you” (Ruth 2:4). And it says: “And the angel of God appeared to him and said to him, God is with you, mighty man of valor” (Judges 6:12). And it says: “And despise not your mother when she is old” (Proverbs 23:22), i.e., one must not neglect customs which he inherits. And lest you say that mentioning God’s name is prohibited, it says: “It is time to work for the Lord; they have made void Your Torah” (Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform God’s will, and greeting another is certainly God’s will. Rabbi Natan says another interpretation of the verse: “Make void Your Torah” because “it is the time to work for the Lord,” i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah.
רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר, מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, כָּל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר, נִפְרָעִין מִמֶּנּוּ בְגָלוּי. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד בְּחִלּוּל הַשֵּׁם:
Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm. Rabbi Yohanan ben Berokah said: whoever profanes the name of heaven in secret, he shall be punished in the open. Unwittingly or wittingly, it is all one in profaning the name.
מְדוֹד וְהָבֵא. וְאִיכָּא דְאָמְרִי, שֶׁאָמְרָה ״מְאֹד מְאֹד הָבֵיא בְּלֹא מִדָּה״.
Measure and bring a lot of money, has ceased. And some say that the meaning of the statement is that this nation said: Bring very, very much, without measure.