מעמד ליום רביעי Ma'amad for Wednesday
תורה (בראשית א) Torah (Genesis 1:14-19)
(יד) וַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים: (טו) וְהָי֤וּ לִמְאוֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל-הָאָ֑רֶץ וַֽיְהִי-כֵֽן: (טז) וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת-שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת-הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת-הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים: (יז) וַיִּתֵּ֥ן אֹתָ֛ם אֱלֹהִ֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל-הָאָֽרֶץ: (יח) וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלֲהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי-טֽוֹב: (יט) וַֽיְהִי-עֶ֥רֶב וַֽיְהִי-בֹ֖קֶר י֥וֹם רְבִיעִֽי: פ And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good. And there was evening and there was morning, a fourth day.
נביאים (ירמיה לא) Prophets (Jeremiah 31:35-40)
(לד) כֹּ֣ה | אָמַ֣ר יְהוָ֗ה נֹתֵ֥ן שֶׁ֙מֶשׁ֙ לְא֣וֹר יוֹמָ֔ם חֻקֹּ֛ת יָרֵ֥חַ וְכוֹכָבִ֖ים לְא֣וֹר לָ֑יְלָה רֹגַ֤ע הַיָּם֙ וַיֶּהֱמ֣וּ גַלָּ֔יו יְהוָ֥ה צְבָא֖וֹת שְׁמֽוֹ: (לה) אִם-יָמֻ֜שׁוּ הַחֻקִּ֥ים הָאֵ֛לֶּה מִלְּפָנַ֖י נְאֻם-יְהוָ֑ה גַּם֩ זֶ֨רַע יִשְׂרָאֵ֜ל יִשְׁבְּת֗וּ מִֽהְי֥וֹת גּ֛וֹי לְפָנַ֖י כָּל-הַיָּמִֽים: (לו) כֹּ֣ה | אָמַ֣ר יְהוָ֗ה אִם-יִמַּ֤דּוּ שָׁמַ֙יִם֙ מִלְמַ֔עְלָה וְיֵחָקְר֥וּ מֽוֹסְדֵי-אֶ֖רֶץ לְמָ֑טָּה גַּם-אֲנִ֞י אֶמְאַ֨ס בְּכָל-זֶ֧רַע יִשְׂרָאֵ֛ל עַֽל-כָּל-אֲשֶׁ֥ר עָשׂ֖וּ נְאֻם-יְהוָֽה: (לז) הִנֵּ֛ה יָמִ֥ים בָּאִ֖ים נְאֻם-יְהוָ֑ה וְנִבְנְתָ֤ה הָעִיר֙ לַֽיהוָ֔ה מִמִּגְדַּ֥ל חֲנַנְאֵ֖ל שַׁ֥עַר הַפִּנָּֽה: (לח) וְיָצָ֨א ע֜וֹד קָ֤ו הַמִּדָּה֙ נֶגְדּ֔וֹ עַ֖ל גִּבְעַ֣ת גָּרֵ֑ב וְנָסַ֖ב גֹּעָֽתָה: (לט) וְכָל-הָעֵ֣מֶק הַפְּגָרִ֣ים | וְהַדֶּ֡שֶׁן וְכָֽל- הַשְּׁדֵמוֹת֩ עַד-נַ֨חַל קִדְר֜וֹן עַד-פִּנַּ֨ת שַׁ֤עַר הַסּוּסִים֙ מִזְרָ֔חָה קֹ֖דֶשׁ לַֽיהוָ֑ה לֹֽא-יִנָּתֵ֧שׁ וְֽלֹא-יֵהָרֵ֛ס ע֖וֹד לְעוֹלָֽם: 35 Thus saith the LORD, Who giveth the sun for a light by day, And the ordinances of the moon and of the stars for a light by night, Who stirreth up the sea, that the waves thereof roar, The LORD of hosts is His name: 36 If these ordinances depart from before Me, Saith the LORD, Then the seed of Israel also shall cease From being a nation before Me for ever. 37 Thus saith the LORD: If heaven above can be measured, And the foundations of the earth searched out beneath, Then will I also cast off all the seed of Israel For all that they have done, saith the LORD. 38 Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananel unto the gate of the corner. 39 And the measuring line shall yet go out straight forward unto the hill Gareb, and shall turn about unto Goah. 40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
צד (א) אֵל-נְקָמ֥וֹת יְהוָ֑ה אֵ֖ל נְקָמ֣וֹת הוֹפִֽיַע: (ב) הִ֭נָּשֵׂא שֹׁפֵ֣ט הָאָ֑רֶץ הָשֵׁ֥ב גְּ֝מ֗וּל עַל-גֵּאִֽים: (ג) עַד-מָתַ֖י רְשָׁעִ֥ים | יְהוָ֑ה עַד-מָ֝תַ֗י רְשָׁעִ֥ים יַעֲלֹֽזוּ: (ד) יַבִּ֣יעוּ יְדַבְּר֣וּ עָתָ֑ק יִֽ֝תְאַמְּר֗וּ כָּל-פֹּ֥עֲלֵי אָֽוֶן: (ה) עַמְּךָ֣ יְהוָ֣ה יְדַכְּא֑וּ וְֽנַחֲלָתְךָ֥ יְעַנּֽוּ: (ו) אַ֭לְמָנָה וְגֵ֣ר יַהֲרֹ֑גוּ וִֽיתוֹמִ֣ים יְרַצֵּֽחוּ: (ז) וַ֭יֹּ֣אמְרוּ לֹ֣א יִרְאֶה-יָּ֑הּ וְלֹא-יָ֝בִ֗ין אֱלֹהֵ֥י יַעֲקֹֽב: (ח) בִּ֭ינוּ בֹּעֲרִ֣ים בָּעָ֑ם וּ֝כְסִילִ֗ים מָתַ֥י תַּשְׂכִּֽילוּ: (ט) הֲנֹ֣טַֽע אֹ֖זֶן הֲלֹ֣א יִשְׁמָ֑ע אִֽם-יֹ֥צֵֽר עַ֝֗יִן הֲלֹ֣א יַבִּֽיט: (י) הֲיֹסֵ֣ר גּ֭וֹיִם הֲלֹ֣א יוֹכִ֑יחַ הַֽמְלַמֵּ֖ד אָדָ֣ם דָּֽעַת: (יא) יְֽהוָ֗ה יֹ֭דֵעַ מַחְשְׁב֣וֹת אָדָ֑ם כִּי-הֵ֥מָּה הָֽבֶל: (יב) אַשְׁרֵ֤י | הַגֶּ֣בֶר אֲשֶׁר-תְּיַסְּרֶ֣נּוּ יָּ֑הּ וּֽמִתּוֹרָתְךָ֥ תְלַמְּדֶֽנּוּ: (יג) לְהַשְׁקִ֣יט ל֖וֹ מִ֣ימֵי רָ֑ע עַ֤ד יִכָּרֶ֖ה לָרָשָׁ֣ע שָֽׁחַת: (יד) כִּ֤י | לֹא-יִטֹּ֣שׁ יְהוָ֣ה עַמּ֑וֹ וְ֝נַחֲלָת֗וֹ לֹ֣א יַעֲזֹֽב: (טו) כִּֽי-עַד-צֶ֭דֶק יָשׁ֣וּב מִשְׁפָּ֑ט וְ֝אַחֲרָ֗יו כָּל-יִשְׁרֵי-לֵֽב: (טז) מִֽי-יָק֣וּם לִ֭י עִם-מְרֵעִ֑ים מִֽי-יִתְיַצֵּ֥ב לִ֝י עִם-פֹּ֥עֲלֵי אָֽוֶן: (יז) לוּלֵ֣י יְ֭הוָה עֶזְרָ֣תָה לִּ֑י כִּמְעַ֓ט | שָֽׁכְנָ֖ה דוּמָ֣ה נַפְשִֽׁי: (יח) אִם-אָ֭מַרְתִּי מָ֣טָה רַגְלִ֑י חַסְדְּךָ֥ יְ֝הוָ֗ה יִסְעָדֵֽנִי: (יט) בְּרֹ֣ב שַׂרְעַפַּ֣י בְּקִרְבִּ֑י תַּ֝נְחוּמֶ֗יךָ יְֽשַׁעַשְׁע֥וּ נַפְשִֽׁי: (כ) הַֽ֭יְחָבְרְךָ כִּסֵּ֣א הַוּ֑וֹת יֹצֵ֖ר עָמָ֣ל עֲלֵי-חֹֽק: (כא) יָ֭גוֹדּוּ עַל-נֶ֣פֶשׁ צַדִּ֑יק וְדָ֖ם נָקִ֣י יַרְשִֽׁיעוּ: (כב) וַיְהִ֬י יְהוָ֣ה לִ֣י לְמִשְׂגָּ֑ב וֵ֝אלֹהַ֗י לְצ֣וּר מַחְסִֽי: (כג) וַיָּ֤שֶׁב עֲלֵיהֶ֨ם | אֶת-אוֹנָ֗ם וּבְרָעָתָ֥ם יַצְמִיתֵ֑ם יַ֝צְמִיתֵ֗ם יְהוָ֥ה אֱלֹהֵֽינוּ: 1 O LORD, Thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth. 2 Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense. 3 LORD, how long shall the wicked, How long shall the wicked exult? 4 They gush out, they speak arrogancy; All the workers of iniquity bear themselves loftily. 5 They crush Thy people, O LORD, And afflict Thy heritage. 6 They slay the widow and the stranger, And murder the fatherless. 7 And they say: 'The LORD will not see, Neither will the God of Jacob give heed.' 8 Consider, ye brutish among the people; And ye fools, when will ye understand? 9 He that planted the ear, shall He not hear? He that formed the eye, shall He not see? 10 He that instructeth nations, shall not He correct? Even He that teacheth man knowledge? 11 The LORD knoweth the thoughts of man, That they are vanity. 12 Happy is the man whom Thou instructest, O LORD, And teachest out of Thy law; 13 That Thou mayest give him rest from the days of evil, Until the pit be digged for the wicked. 14 For the LORD will not cast off His people, Neither will He forsake His inheritance. 15 For right shall return unto justice, And all the upright in heart shall follow it. 16 Who will rise up for me against the evil-doers? Who will stand up for me against the workers of iniquity? 17 Unless the LORD had been my help, My soul had soon dwelt in silence. 18 If I say: 'My foot slippeth', Thy mercy, O LORD, holdeth me up. 19 When my cares are many within me, Thy comforts delight my soul. 20 Shall the seat of wickedness have fellowship with Thee, Which frameth mischief by statute? 21 They gather themselves together against the soul of the righteous, And condemn innocent blood. 22 But the LORD hath been my high tower, And my God the rock of my refuge. 23 And He hath brought upon them their own iniquity, And will cut them off in their own evil; The LORD our God will cut them off.
תורה (דברים לב) Torah (Deuteronomy 32:19-26)
(יט) וַיַּ֥רְא יְהוָ֖ה וַיִּנְאָ֑ץ מִכַּ֥עַס בָּנָ֖יו וּבְנֹתָֽיו: (כ) וַיֹּ֗אמֶר אַסְתִּ֤ירָה פָנַי֙ מֵהֶ֔ם אֶרְאֶ֖ה מָ֣ה אַחֲרִיתָ֑ם כִּ֣י ד֤וֹר תַּהְפֻּכֹת֙ הֵ֔מָּה בָּנִ֖ים לֹא-אֵמֻ֥ן בָּֽם: (כא) הֵ֚ם קִנְא֣וּנִי בְלֹא-אֵ֔ל כִּעֲס֖וּנִי בְּהַבְלֵיהֶ֑ם וַאֲנִי֙ אַקְנִיאֵ֣ם בְּלֹא-עָ֔ם בְּג֥וֹי נָבָ֖ל אַכְעִיסֵֽם: (כב) כִּי-אֵשׁ֙ קָדְחָ֣ה בְאַפִּ֔י וַתִּיקַ֖ד עַד-שְׁא֣וֹל תַּחְתִּ֑ית וַתֹּ֤אכַל אֶ֙רֶץ֙ וִֽיבֻלָ֔הּ וַתְּלַהֵ֖ט מוֹסְדֵ֥י הָרִֽים: (כג) אַסְפֶּ֥ה עָלֵ֖ימוֹ רָע֑וֹת חִצַּ֖י אֲכַלֶּה-בָּֽם: (כד) מְזֵ֥י רָעָ֛ב וּלְחֻ֥מֵי רֶ֖שֶׁף וְקֶ֣טֶב מְרִירִ֑י וְשֶׁן-בְּהֵמוֹת֙ אֲשַׁלַּח-בָּ֔ם עִם-חֲמַ֖ת זֹחֲלֵ֥י עָפָֽר: (כה) מִחוּץ֙ תְּשַׁכֶּל-חֶ֔רֶב וּמֵחֲדָרִ֖ים אֵימָ֑ה גַּם-בָּחוּר֙ גַּם-בְּתוּלָ֔ה יוֹנֵ֖ק עִם-אִ֥ישׁ שֵׂיבָֽה: (כו) אָמַ֖רְתִּי אַפְאֵיהֶ֑ם אַשְׁבִּ֥יתָה מֵאֱנ֖וֹשׁ זִכְרָֽם: 19 And the LORD saw, and spurned, Because of the provoking of His sons and His daughters. 20 And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness. 21 They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation. 22 For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains. 23 I will heap evils upon them; I will spend Mine arrows upon them; 24 The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust. 25 Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs. 26 I thought I would make an end of them, I would make their memory cease from among men;
משנה (מס' תמיד פ''ד) Mishnah (Tamid ch. 4)
(א) לֹא הָיוּ כוֹפְתִין אֶת הַטָּלֶה אֶלָּא הָיוּ מְעַקְדִּין אוֹתוֹ. מִי שֶׁזָּכוּ בָּאֵבָרִים אוֹחֲזִין בּוֹ. וְכַךְ הָיְתָה עֲקֵדָתוֹ. רֹאשׁוֹ לְדָרוֹם וּפָנָיו לְמַעֲרָב. וְהַשּׁוֹחֵט עוֹמֵד בְּמִזְרָח וּפָנָיו לְמַעֲרָב. שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית עַל טַבַּעַת שְׁנִיָּה. שֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית עַל טַבַּעַת שְׁנִיָּה: שָׁחַט הַשּׁוֹחֵט וְקִבֵּל הַמְקַבֵּל. בָּא לוֹ לְקֶרֶן מִזְרָחִית צְפוֹנִית וְנָתַן מִזְרָחָה צָפוֹנָה. מַעֲרָבִית דְּרוֹמִית וְנָתַן מַעֲרָבָה דָרוֹמָה. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִית. (ב) לֹא הָיָה שׁוֹבֵר בּוֹ אֶת הַרֶגֶל אֶלָּא נוֹקְבוֹ מִתּוֹךְ אַרְכֻּבוֹ וְתוֹלֶה בּוֹ. הָיָה מַפְשִׁיט וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לֶחָזֶה. הִגִּיעַ לֶחָזֶה חָתַךְ אֶת הָרֹאשׁ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. חָתַךְ אֶת הַכְּרָעַיִם וּנְתָנָם לְמִי שֶׁזָּכָה בָּהֶם. מֵרַק אֶת הַהַפְשֵׁט. קָרַע אֶת הַלֵּב וְהוֹצִיא אֶת דָּמוֹ. חָתַךְ אֶת הַיָּדַיִם וּנְתָנָם לְמִי שֶׁזָּכָה בָהֶם. עָלָה לְרֶגֶל הַיְמָנִית חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. וּשְׁתֵּי בֵיצִים עִמָּהּ. קְרָעוֹ וְנִמְצָא כֻלּוֹ גָּלוּי לְפָנָיו. נָטַל אֶת הַפֶּדֶר וּנְתָנוֹ עַל בֵּית שְׁחִיטַת הָרֹאשׁ מִלְמָעְלָה. נָטַל אֶת הַקְּרָבַיִם וּנְתָנָם לְמִי שֶׁזָּכָה בָהֶן לַהֲדִיחָן. וְהַכֶּרֶס מְדִיחִין אוֹתָהּ בְּבֵית הַמְּדִיחִין כָּל צָרְכָּהּ. וְהַקְּרָבַיִם מְדִיחִין אוֹתָן שָׁלשׁ פְּעָמִים בְּמִיעוּטָן עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים: (ג) נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵיאָה מִן הַכָּבֵד וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדּוֹפַן הַיְמָנִית הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה. וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה עַד שֶׁהוּא מַגִּיעַ לְבֵין שְׁתֵּי הַצְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. וְהַכָּבֵד תָּלוּי בָּהּ. בָּא לוֹ לַגֵּרָה. וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכַּאן וּשְׁתֵּי צְלָעוֹת מִכַּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. וְהַקָּנֶה וְהַלֵּב וְהֵרֵיאָה תְלוּיִן בָּהּ. בָּא לוֹ לַדּוֹפַן הַשְּׂמָאלִית וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן וְכַךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ וְהַשִּׂדְרָה עִמָּהּ. וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה. אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה מִפְּנֵי שֶׁהַכָּבֵד תָּלוּי בָּהּ. בָּא לוֹ לָעֹקֶץ חַתָכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. נָטַל אֶת רֶגֶל הַשְּׂמָאלִית וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּם עוֹמְדִים בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ וְחוֹטְמוֹ כְּלַפֵּי זְרוֹעוֹ. וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן. וְהַפֶּדֶר נָתוּן עָלֶיהָ. הָרֶגֶל שֶׁל יְמִין בִּשְׂמֹאלוֹ וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי בִּשְׁתֵּי יָדַיִם. שֶׁל יְמִין בִּימִינוֹ וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין שְׁתֵּי אֶצְבְּעוֹתָיו וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. וְהָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִּימִינוֹ וְהַגֵּרָה בִּשְׂמֹאלוֹ וְצַלְעוֹתָיו בֵּין שְׁתֵּי אֶצְבְּעוֹתָיו. הַחֲמִישִׁי בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי בַּקְּרָבַיִם הַנְּתוּנִים בַּבַּזַךְ. וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמָעְלָה. הַשְּׁבִיעִי בַּסֹּלֶת. הַשְּׁמִינִי בַּחֲבִתִּין. הַתְּשִׁיעִי בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי כֶבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ. וּמְלָחוּם וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית לִקְרוֹת אֶת שְׁמַע: 1 They would not tie the lamb up [for slaughtering, as was normally done], but would bind it [right forelimb to right hind limb and left forelimb to left hind limb]. The ones who won [the right] to [carry] the limbs would hold it [as it was being slaughtered]. This is how they would bind it: its head would face south and its face turned [to face]to the west. The one slaughtering it stood to the east [of the lamb] with his face to the west. [The Tamid offering] of the morning was slaughtered on the north western corner [of the altar], on the second ring. The [Tamid offering] of the evening was slaughtered on the north eastern corner on the second ring. The slaughterer would slaughter and the one who [was designated] to receive [the blood] would receive it and go to the north eastern corner [of the altar] and tossed it to the east and north. [Then he went to] the south western [corner] and tossed it to the west and south. The rest of the blood was poured on the southern base [of the altar]. 2 [The one who hung the Tamid and cut it apart] would not break its leg [as butchers do], rather he would make a hole in it through its knee and hang it [from the hole]. He would skin it and go downward until he reached the chest. [When] he reached the chest, he would cut the head and give it the one who won [the right] to [carry] it. He would cut the feet [lower end near the hoof] and give them to the one who won [the right] to [carry] them. He would then finish the skinning. [Then] he would rip [out] the heart and remove its blood. He would cut [off] the front [upper] legs and give them to the one who won [the right] to [carry] them. He went up to the right hind [upper] leg and cut it off and give it to the one who won [the right] to [carry] and the two testicles were [attached] to it. He would tear apart [the rest of the lamb] and [the body cavity] would be exposed before him. He would take the fat and put it over [cover] the place of slaughter of the head, on top of it. He would take the intestines and give them to the one who won [the right] to them to rinse them. And the rumen, they would rinse in the rinsing chamber. They would rinse it as much as necessary. The intestines, were rinsed at least three time on the tables of marble that were between the pillars. 3 He [the priest] took the knife and separated the lung from the liver and the finger [lobe] from the liver but he would not move it from its place. He would puncture the chest [to remove it] and give it to the one who won [the right] to it. He went up to the right flank and he would cut downward until the spine but he would not touch the spine until he reached the two soft ribs [near the neck]. He would cut [the right flank] and give it to the one who won [the right] to it and the liver would [remain] hanging from it. He came to the neck and left on it the two ribs on this side and two ribs on this side. He cut it [the neck] and give it to the one who won [the right] to it. The trachea and the heart and the lungs [were left] hanging from it. He came to the left flank and left on it two soft ribs [that were] above it [near the tail] and two soft ribs below it [near the neck]. He left the same on its opposite side [the right flank]. Thus, he left two [ribs] on the right and two [ribs] on the left above, and two [ribs] on the right and two [ribs] on the left below. He would cut it [the left flank] and give it to the one who won [the right] to it and the spine with it and the spleen was hanging from it. And [the left flank] was bigger [than the right because it had the spine] yet the right was called "the larger one" because the liver was hanging from it. He went to the back part [of the spine]. He cut it off and give it to the one who won [the right] to it. The tail and the finger [lobe] of the liver and the two kidneys were with it. He took the left rear leg and give it to the one who won [the right] to it. Thus, all of them [the priests] were standing in a line and the limbs were in their hands. The first [priest stood] with the head and the [right] rear leg. The head was in his right hand and its snout was towards his arm and its horns were between his fingers and the place of slaughter was facing up and the fat was placed on it. The right rear leg was in his left hand and the place where the [side] the skin [used to be] was facing outwards. The second [priest stood] with the two front legs. The right one in his right hand and the left one in his left hand and the [side] where the skin [used to be] was facing outwards. The third [priest stood] with the hind part and the rear [left] leg. The hind part was in his right hand and the tail was dangling between his fingers. The fourth [priest stood], with the chest and the neck. The chest in his right hand and the neck in his left hand with its ribs between his fingers. The fifth [priest stood], with the two flanks. The right one in his right hand and the left one in his left hand with the side where the skin [used to be] was facing outwards. The sixth [priests stood], with the intestines placed in a golden bowl and the feet were on top of them. The seventh [priest stood] with the [meal offering] of fine flour. The eighth [priest stood] with the chavitin. The ninth [priest stood] with the wine [for the wine libation]. They [the first six priests] went and put them from the mid-point of the ramp [to the altar] and downwards, on the west side, and they would salt them [there]. They then went down from there to the Chamber of Hewn Stone to recite the Shema.
זרעים. משנה (פאה סוף פרק ח') Mishnah Zeraim (Peah 8:9)
מִי שֶׁיֶּשׁ לוֹ חֲמִישִּׁים זוּז וְהוּא נוֹשֵׂא וְנוֹתֵן בָּהֶם הֲרֵי זֶה לֹא יִטּוֹל. וְכָל מִי שֶׁאֵינוֹ צָרִיךְ לִטּוֹל וְנוֹטֵל אֵינוֹ מֵת מֵהַזִּקְנָה עַד שֶׁיִּצְטָרֵךְ לַבְּרִיּוֹת. וְכָל מִי שֶׁהוּא צָרִיךְ לִטּוֹל וְאֵינוֹ נוֹטֵל. אֵינוֹ נִפְטַר מֵהָעוֹלָם עַד שֶׁיְּפַרְנֵס לַאֲחֵרִים מִשֶּׁלּוֹ. וְעָלָיו הַכָּתוּב אוֹמֵר בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיהֹוָה וְהָיָה יְהֹוָה מִבְטַחוֹ: Someone who has fifty Zuz coins, and he uses them for business, he may not take. And anyone who does not need to take, but takes anyway, will not depart from the world until he will become dependent on others. And all who need to take, yet do not take, will not die from old age until he will [be enabled to] provide for others from his portion. Regarding this, scripture states, “Blessed is the man that relies on G-d, and G-d will be his security” (Jeremiah 17:7).
גמרא (ברכות דף כ''ח) Gemara Zeraim (Berakhoth 28b)
תָּנוּ רַבָּנָן כְּשֶׁחָלָה רַבִּי אֱלִיעֶזֶר נִכְנְסוּ תַלְמִידָיו לְבַקְּרוֹ. אָמְרוּ לוֹ תַלְמִידָיו. רַבֵּינוּ. לַמְּדֵנוּ אוֹרְחוֹת חַיִּים וְנִזְכֶּה לְחַיִּיִ הָעוֹלָם הַבָּא. אָמַר לָהֶם הִזָּהֲרוּ בִּכְבוֹד חַבְרֵיכֶם. וּמִנְעוּ בְנֵיכֶם מִן הַהִגָּיוֹן. וְהוֹשִׁיבוּם בֵּין בִּרְכֵּי תַלְמִידֵי חֲכָמִים. וּכְשֶׁאַתֶּם מִתְפַּלְלִים. דְּעוּ לִפְנֵי מִי אַתֶּם עוֹמְדִים. וּבִשְׁבִיל כַּךְ תִּזְכּוּ לְחַיִּיִ הָעוֹלָם הַבָּא: וּכְשֶׁחָלָה רַבָּן יוֹחָנָן בֶּן זַכַּאי נִכְנְסוּ תַלְמִידָיו לְבַקְּרוֹ. כֵּיוָן שֶׁרָאָה אוֹתָם הִתְחִיל לִבְכּוֹת. אָמְרוּ לוֹ תַלְמִידָיו. רַבֵּינוּ נֵר יִשְׂרָאֵל פַּטִּישׁ הֶחָזָק עַמּוּד הַיְּמָנִי מִפְּנֵי מַה אַתָּה בוֹכֶה. אָמַר לָהֶם אִלּוּ הָיוּ מוֹלִיכִין אוֹתִי לִפְנֵי שַׂר בָּשָׂר וָדָם. שֶׁהַיּוֹם כַּאן וּמָחָר בַּקְּבֶר. וְאִם יִכְעוֹס עָלַי. אֵין כַּעְסוֹ כַּעַס עוֹלָם. וְאִם יַאָסְרֵנִי. אֵין אִסּוּרוֹ אִסּוּר עוֹלָם. וְאִם מְמִיתֵנִי אֵין מִיתָתוֹ מִיתַת עוֹלָם. וַאֲנִי יָכוֹל לְשָׁחֲדוֹ בְמָמוֹן וּלְפַיְּסוֹ בִדְבָרִים. וְאַף עַל פִּי כֵן הָיִיתִי בוֹכֶה. קַל וָחֹמֶר עַכְשָׁו שֶׁמּוֹלִיכִין אוֹתִי לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא חַי וְקַיָּם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. וְאִם יִכְעוֹס עָלַי כַּעְסוֹ כַּעַס עוֹלָם. וְאִם יַאַסְרֵנִי אִסּוּרוֹ אִסּוּר עוֹלָם. וְאִם מְמִיתֵנִי מִיתָתוֹ מִיתַת עוֹלָם. וְאֵינִי יָכוֹל לְשָׁחֲדוֹ בְמָמוֹן וּלְפַיְּסוֹ בִדְבָרִים. וְלֹא עוֹד אֶלָּא שֶׁיֵּשׁ לְפָנַי שְׁנֵי דְרָכִים. אֶחָד לְגֵיהִנֹּם. וְאֶחָד לְגַן עֵדֶן. וְאֵינִי יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ מוֹלִיכִין אוֹתִי. וְלֹא אֶבְכֶּה. אָמְרוּ לוֹ. רַבֵּינוּ בָּרְכֵנוּ. אָמַר לָהֶם יְהִי רָצוֹן שֶׁיְּהֵא מוֹרָא שָׁמַיִם עֲלֵיכֶם כְּמוֹרָא בָּשָׂר וָדָם. אָמְרוּ לוֹ תַלְמִידָיו עַד כַּאן וְתוּ לֹא. אָמַר לָהֶם וּלְוַאי. תֵּדְעוּ כְּשֶׁאָדָם עוֹבֵר עֲבֵרָה אוֹמֵר שֶׁלֹּא יִרְאַנִי שׁוּם אָדָם: The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, guidelines by which to live, and we will thereby merit the life of the World-to-Come. He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic when studying verses that tend toward heresy (ge’onim), and place your children, while they are still young, between the knees of Torah scholars, and when you pray, know before Whom you stand. For doing that, you will merit the life of the World-to-Come. A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥanan ben Zakkai: When Rabbi Yoḥanan ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, the man whose life’s work is the foundation of the future of the Jewish people, for what reason are you crying? With a life as complete as yours, what is upsetting you? He said to them: I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. If they were leading me before a flesh and blood king whose life is temporal, who is here today and dead in the grave tomorrow; if he is angry with me, his anger is not eternal and, consequently, his punishment is not eternal; if he incarcerates me, his incarceration is not an eternal incarceration, as I might maintain my hope that I would ultimately be freed. If he kills me, his killing is not for eternity, as there is life after any death that he might decree. Moreover, I am able to appease him with words and even bribe him with money, and even so I would cry when standing before royal judgment. Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? His students said to him: Our teacher, bless us. He said to them: May it be His will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students were puzzled and said: To that point and not beyond? Shouldn’t one fear God more? He said to them: Would that a person achieve that level of fear. Know that when one commits a transgression, he says to himself: I hope that no man will see me.
מועד. משנה (יומא סוף פ' יוה''כ) Mishnah Moed (Yoma 8:9)
הָאוֹמֵר אֶחֱטָא וְאָשׁוּב אֶחֱטָא וְאָשׁוּב אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר. אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר: עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם. יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ. אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עַד שֶׁיְּרַצֶה אֶת חֲבֵרוֹ: אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לִפְנֵי יְהֹוָה תִּטְהָרוּ. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם. יוֹם הַכִּפּוּרִים מְכַפֵּר וְשֶׁבֵּין אָדָם לַחֲבֵרוֹ אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר עַד שֶׁיְּרַצֶה אֶת חֲבֵרוֹ: One who says, "I will sin, and then repent, I will sin [again], and then repent," will not receive an opportunity to repent; [for one who says] "I will sin, and Yom Kipur will atone," Yom Kippur will not atone. Yom Kippur atones for transgressions between a person and God, but for a transgression against one's neighbor, Yom Kipur cannot atone, until he appeases his neighbor. Thus R. Eleazar ben Azariah expounds the text, "From all your sins before the Lord shall ye be clean": For transgressions between a person and God, Yom Kippur atones, for transgressions against one's neighbor, Yom Kippur cannot atone, until he appeases his neighbor.
גמרא (מגילה דף כ''ח) Gemara Moed (Megillah 28a)
תַּנְיָא שָׁאַל רַבִּי עֲקִיבָא אֶת רַבִּי נְחוּנְיָא הַגָּדוֹל בַּמָּה הֶאֱרַכְתָּ יָמִים. אָתוּ גַוְזַאֵי וְקָא מָחוּ לֵיהּ. סָלִיק יָתִיב אֲרֵישָׁא דְדִיקְלָא. אָמַר לוֹ. רַבִּי אִם נֶאֱמַר כֶּבֶשׂ. לָמָּה נֶאֱמַר אֶחָד. אָמַר לָהֶם צוּרְבָא מֵרַבָּנָן הוּא שַׁבְקוּהוּ. אָמַר לוֹ אֶחָד מְיֻחָד שֶׁבְּעֶדְרוֹ. אָמַר לוֹ מִיָּמַי לֹא קִבַּלְתִּי מַתָּנוֹת. וְלֹא עָמַדְתִּי עַל מִדּוֹתַי. וַתְּרָן בְּמָמוֹנִי הָיִיתִי: לֹא קִבַּלְתִּי מַתָּנוֹת. כִּי הָא דְּרַבִּי אֶלְעָזָר כִּי הֲווּ מְשַׁדְּרֵי לֵיהּ מַתָּנוֹת מִבֵּי נְשִׂיאָה. לָא הֲוָה שָׁקִיל. כִּי הֲווּ מְזַמְּנֵי לֵיהּ לָא הֲוָה אָזִיל. אָמַר לְהוּ לָא נִיחָא לְכוּ דְאֶחְיֶה. דִּכְתִיב וְשׂוֹנֵא מַתָּנֹת יִחְיֶה: רַבִּי זֵירָא כִּי הֲווּ מְשַׁדְּרֵי לֵיהּ מַתָּנוֹת מִבֵּי נְשִׂיאָה לָא הֲוָה שָׁקִיל. כִּי הֲווּ מְזַמְּנֵי לֵיהּ אָזֵיל. אָמַר אִתְיַקּוּרֵי דְמִתְיַקְּרוּ בִי: וְלֹא עָמַדְתִּי עַל מִדּוֹתַי. דְּאָמַר רָבָא כָּל הַמַּעֲבִיר עַל מִדּוֹתָיו מַעֲבִירִין מִמֶּנּוּ כָּל פְּשָׁעָיו. שֶׁנֶּאֱמַר נֹשֵׂא עָוֹן וְעֹבֵר עַל פֶּשַׁע. לְמִי נוֹשֵׂא עָוֹן. לְמִי שֶׁעוֹבֵר עַל פֶּשַׁע: וַתְּרָן בְּמָמוֹנִי הָיִיתִי. דְּאָמַר מַר אִיּוֹב וַתְּרָן בְּמָמוֹנֵיהּ הָיָה. שֶׁהָיָה מַנִּיחַ פְּרוּטָה לְחֶנְוָנִי מִמְּמוֹנֵיהּ: Rabbi Akiva asked Rabbi Neḥunya the Great; he said to him: In the merit of which virtue were you blessed with longevity? Rabbi Neḥunya’s attendants [gavzei] came and started beating Rabbi Akiva, for they felt that he was acting disrespectfully by highlighting Rabbi Neḥunya’s old age. Rabbi Akiva ran away from them, and he climbed up and sat upon the top of a date palm. From there, he said to Rabbi Neḥunya: My teacher, I have a question about the verse concerning the daily offering that states “one lamb” (Numbers 28:4). If it is stated “lamb” in the singular, why is it also stated “one”; isn’t this superfluous? Upon hearing Rabbi Akiva’s scholarly question, Rabbi Neḥunya said to his attendants: He is clearly a young Torah scholar, let him be. Rabbi Neḥunya then addressed Rabbi Akiva’s questions. With regard to the second question, he said to him: The word “one” teaches that the lamb should be the unique one of its flock, i.e., only the best quality lamb should be used. With regard to the original question, Rabbi Neḥunya said to him: In all my days I never accepted gifts. Nor was I ever inflexible by exacting a measure of retribution against those who wronged me. And I was always openhanded with my money. The Gemara explains: I never accepted gifts; this is referring to conduct such as that of Rabbi Elazar. When they would send him gifts from the house of the Nasi, he would not take them, and when they would invite him, he would not go there, as he considered hospitality to be a type of gift. He would say to them: Is it not pleasing to you that I should live, as it is written: “He that hates gifts shall live” (Proverbs 15:27)? In contrast, it was reported about Rabbi Zeira that when they would send him gifts from the house of the Nasi, he would not accept them, but when they would invite him, he would go there. He said: They are honored by my presence; therefore my visiting is not considered like I am taking a gift from them. He also said: Nor was I ever inflexible in exacting a measure of retribution against those who wronged me. This is referring to conduct such as that which Rava said: Anyone who overlooks exacting a measure of retribution against those who wronged him, all his transgressions are removed from him, as it is stated: “He pardons iniquity and overlooks transgression” (Micah 7:18), which is homiletically read as saying: For whom does He pardon iniquity? For he who overlooks transgressions that others have committed against him. ‘I have been generous with my money’, as a Master has said, ‘Job was generous with his money; he used to leave with the shopkeeper a perutah coin of his change as a tip’.
נשים. משנה (כתובות דף ק''י) Mishnah Nashim (Kethuboth 13:11)
הַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל. וְאֵין הַכֹּל מוֹצִיאִין: All may force their family to ascend to Eretz Yisrael, i.e., one may compel his family and household to immigrate to Eretz Yisrael, but all may not remove others from Eretz Yisrael, as one may not coerce one’s family to leave.
גמרא (שם) Gemara Nashim (Kethuboth 110b)
תָּנוּ רַבָּנָן לְעוֹלָם יָדוּר אָדָם בְּאֶרֶץ יִשְׂרָאֵל וַאֲפִילוּ בְּעִיר שֶׁרֻבָּהּ גּוֹיִם. וְאַל יָדוּר בְּחוּצָה לָאָרֶץ וַאֲפִילוּ בְּעִיר שֶׁרֻבָּהּ יִשְׂרָאֵל. שֶׁכָּל הַדָּר בְּאֶרֶץ יִשְׂרָאֵל דּוֹמֶה כְּמִי שֶׁיֵּשׁ לוֹ אֱלוֹהַּ. וְכָל הַדָּר בְּחוּצָה לָאָרֶץ דּוֹמֶה כְּמִי שֶׁאֵין לוֹ אֱלוֹהַּ. שֶׁנֶּאֱמַר לָתֵת לָכֶם אֶת אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵאלֹהִים. וְכִי כָל שֶׁאֵינוֹ דָר בְּאֶרֶץ יִשְׂרָאֵל אֵין לוֹ אֱלוֹהַּ. אֶלָּא לוֹמַר לָךְ. כָּל הַדָּר בְּחוּצָה לָאָרֶץ כְּאִלּוּ עוֹבֵד עֲבוֹדַת כּוֹכָבִים. וְכֵן בְּדָוִד הוּא אוֹמֵר וְעַתָּה יִשְׁמַע נָא אֲדוֹנִי הַמֶּלֶךְ אֶת דִּבְרֵי עַבְדּוֹ אִם יְהֹוָה הֱסִיתְךָ בִי יָרַח מִנְחָה וְאִם בְּנֵי הָאָדָם אֲרוּרִים הֵם לִפְנֵי יְהֹוָה כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת יְהֹוָה לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים. וְכִי מִי אָמַר לוֹ לְדָוִד לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים. אֶלָּא לוֹמַר לָךְ כָּל הַדָּר בְּחוּצָה לָאָרֶץ כְּאִלּוּ עוֹבֵד עֲבוֹדַת כּוֹכָבִים: The Rabbis taught: A person should always reside in Eretz Yisrael, even in a city that is mostly populated by gentiles, and he should not reside outside of Eretz Yisrael, even in a city that is mostly populated by Jews. The reason is that anyone who resides in Eretz Yisrael is considered as one who has a God, and anyone who resides outside of Eretz Yisrael is considered as one who does not have a God. As it is stated: “To give to you the land of Canaan, to be your God” (Leviticus 25:38). The Gemara expresses surprise: And can it really be said that anyone who resides outside of Eretz Yisrael has no God? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship. And so it says with regard to David: “For they have driven me out this day that I should not cleave to the inheritance of the Lord, saying: Go, serve other gods” (I Samuel 26:19). But who said to David: Go, serve other gods? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship.
שם אָמַר רַבִּי אֶלְעָזָר כָּל הַדָּר בְּאֶרֶץ יִשְׂרָאֵל שָׁרוּי בְּלֹא עָוֹן. שֶׁנֶּאֱמַר וּבַל יֹאמַר שָׁכֵן חָלִיתִי הָעָם הַיּשֵׁב בָּהּ נְשֻׂא עָוֹן: (ibid. 111a) Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity” (Isaiah 33:24).
נזיקין. משנה (עדיות פרק ה') Mishnah Nezikin (Eduyoth 8:7)
אָמַר רַבִּי יְהוֹשֻׁעַ מְקֵבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁשָּׁמַע מֵרַבּוֹ וְרַבּוֹ מֵרַבּוֹ הֲלָכָה לְמשֶׁה מִסִּינַי. שֶׁאֵין אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר לְרַחֵק וּלְקָרֵב אֶלָּא לְרַחֵק אֶת הַמְּקֹרָבִים בִּזְרוֹעַ. וּלְקָרֵב אֶת הַמְּרֻחָקִים בִּזְרוֹעַ. מִשְׁפַּחַת בֵּית צְרֵפָה הָיְתָה בְּעֵבֶר הַיַּרְדֵּן. וְרִחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. וְעוֹד אַחֶרֶת הָיְתָה שָּׁם. וְקֵרְבָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. כְּגוֹן אֵלּוּ אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר לְרַחֵק וּלְקָרֵב. רַבִּי יְהוּדָה אוֹמֵר לְקָרֵב אֲבָל לֹא לְרַחֵק. רַבִּי שִׁמְעוֹן אוֹמֵר לְהַשְׁווֹת אֶת הַמַּחֲלֹקֶת. וַחֲכָמִים אוֹמְרִים לְרַחֵק וְלֹא לְקָרֵב אֶלָּא לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם. שֶׁנֶּאֱמַר הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהֹוָה הַגָּדוֹל וְהַנּוֹרָא. וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם: Rabbi Yehoshua said: I have a tradition from Rabbi Yochanan the son of Zakkai, who heard it from his teacher, and his teacher from his teacher - a law to Moses from Sinai! - that Eliyahu will not come to declare people pure or impure, to distance [i.e. make impure] people or to bring [into purity those who are declared impure], but rather to distance those who were brought near by force, and to bring close those who were distanced by force. The family Bet Tzreifa was across the Jordan, and Ben Tzion distanced them by force, and someone else was there and Ben Tzion brought them close by force. [It is cases] such as these [that] Eliyahu is coming to declare pure and impure, to bring near and to distance. Rabbi Yehudah says: to bring [people] close, but not to [make people] distant. Rabbi Shimon says: to resolve arguments. The Sages say: He will not come to make distant or to bring close, but to make peace in the world, as it says "Behold, I will send you Elijah the prophet [before the coming of the great and terrible day of the LORD]. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers" (Malachi 3:23-24).
עוקצין פרק ג' אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא לֹא מָצָא הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלִי מַחֲזִיק בְּרָכָה לְיִשְׂרָאֵל אֶלָּא הַשָּׁלוֹם שֶׁנֶּאֱמַר יְהֹוָה עֹז לְעַמּוֹ יִתֵּן יְהֹוָה יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם: (Oktzin 3:12) Rabbi Shimon ben Chalafta said: The Holy One, blessed be He, found no vessel that can [sufficiently] hold the blessing for Israel, save for peace, as the verse says, (Psalms 29:11) "The LORD will give strength to His People, the LORD will bless His People with peace."
קדשים. משנה (תמיד פרק ז') Mishnah Kodshim (Tamid 7:3)
בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ וְהֵנִיף הַסְּגָן בַּסּוּדָרִים. וְהִקִּישׁ בֶּן אַרְזָא בַּצִלְצֵל. וְדִבְּרוּ הַלְוִיִּם בְּשִׁיר. הִגִּיעוּ לַפֶּרֶק תָּקְעוּ וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק תְּקִיעָה וְעַל כָּל תְּקִיעָה הִשְׁתַּחֲוָיָה. זֶהוּ סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ. יְהִי רָצוֹן שֶׁיִּבָּנֶה בִּמְהֵרָה בְיָמֵינוּ אָמֵן: They came and stood next to ben Arza [the one who played the cymbal], one on his right and one on his left.When he [the Kohen Gadol] bent and to pour [the wine], the assistant waved the flags and ben Arza swung the cymbals and the Levites began to sing. When they [the Levites] reached [the end of] a chapter [of Psalms], they would blow [a set of blasts; teki'ah, teruah and a teki'ah] and the people [that were looking on] would bow down. At the end of every chapter, they would blow a [set of blasts; teki'ah, teruah and a teki'ah]. After each set of blasts, they [the people] would bow. This is the order of the Tamid offering for the service of the House of our God, May it be His will that it be built speedily in our days. Amen.
גמרא (מנחות דף כ''ג) Gemara Kodshim (Menachoth 43b)
תָּנוּ רַבָּנָן חֲבִיבִין יִשְׂרָאֵל שֶׁסִּבְּבָן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְוֹת. תְּפִלִּין בְּרָאשֵׁיהֶן. וּתְפִלִּין בִּזְרוֹעוֹתֵיהֶן. וְצִיצִת בְּבִגְדֵיהֶן. וּמְזוּזָה בְּפִתְחֵיהֶן. וַעֲלֵיהֶן אָמַר דָּוִד שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ. וּבְשָׁעָה שֶׁנִּכְנַס דָּוִד לְבֵית הַמֶּרְחָץ וְרָאָה אֶת עַצְמוֹ עוֹמֵד עָרוֹם. הָיָה אוֹמֵר אוֹי לִי שֶׁאֲנִי עוֹמֵד עָרוֹם בְּלֹא מִצְוָה. וְכֵיוָן שֶׁנִּזְכַּר בְּמִילָה שֶׁבִּבְשָׂרוֹ. נִתְיַשְּׁבָה דַעְתּוֹ. לְאַחַר שֶׁיָּצָא אָמַר עָלֶיהָ שִׁירָה. שֶׁנֶּאֱמַר לַמְנַצֵחַ עַל הַשְּׁמִינִית מִזְמוֹר לְדָוִד. עַל מִילָה שֶׁנִּתְּנָהּ בַּשְּׁמִינִי: רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. כָּל מִי שֶׁיֵּשׁ לוֹ תְּפִלִּין בְּרֹאשׁוֹ וּתְפִלִּין בִּזְרוֹעוֹ וְצִיצִת בְּבִגְדוֹ וּמְזוּזָה בְּפִתְחוֹ. הַכֹּל בְּחִזּוּק שֶׁלֹּא יֶחֱטָא. שֶׁנֱּאֶמַר וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק. וְאוֹמֵר חֹנֶה מַלְאַךְ יְהֹוָה סָבִיב לִירֵאָיו וַיְחַלְּצֵם: The Rabbis taught: The Jewish people are beloved, as the Holy One, Blessed be He, surrounded them with mitzvoth: They have phylacteries on their heads, and phylacteries on their arms, and ritual fringes on their garments, and a mezuzah for their doorways. Concerning them David said: “Seven times a day I praise You, because of Your righteous ordinances” (Psalms 119:164). This alludes to the two phylacteries, the four ritual fringes, and the mezuzah, which total seven. And when David entered the bathhouse and saw himself standing naked, he said: Woe to me that that I stand naked without any mitzvah. But once he remembered the mitzva of circumcision that was in his flesh his mind was put at ease, as he realized he was still accompanied by this mitzvah. After he left the bathhouse, he recited a song about the mitzvah of circumcision, as it is stated in the verse: “For the leader, on the Sheminith: A Psalm of David” (Psalms 12:1). This is interpreted as a psalm about circumcision, which was given to be performed on the eighth [ba-Shemini] day of the baby’s life. Rabbi Eliezer ben Ya’akov says: Anyone who has phylacteries on his head, phylacteries on his arm, ritual fringes on his garment, and a mezuzah on his doorway is strengthened from all sides so that he will not sin, as it is stated in the verse: “And a threefold cord is not quickly broken” (Ecclesiastes 4:12). This is interpreted as an allusion to the three mitzvoth of phylacteries, ritual fringes, and mezuzah. And the verse states: “The angel of the Lord encamps round about them that fear Him, and delivers them” (Psalms 34:8).
טהרות. משנה (פרה פרק ג') Mishnah Taharoth (Parah 3:5)
לֹא מָצְאוּ מִשֶּׁבַע. עוֹשִׂים מִשֵּׁשׁ מֵחָמֵשׁ מֵאַרְבַּע מִשָּׁלשׁ מִשְּׁתַּיִם וּמֵאֶחָת. מִי עֲשָׂאָן. הָרִאשׁוֹנָה עָשָׂה משֶׁה. וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא. וְחָמֵשׁ מֵעֶזְרָא וְאֵילָךְ. דִּבְרֵי רַבִּי מֵאִיר וַחֲכָמִים אוֹמְרִים שֶׁבַע מֵעֶזְרָא וְאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם. אֶלְיוֹעֵנַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּאֲבִי עָשׂוּ אַחַת אֶחָת: If they could not find [the ashes] from [all] seven [red heifers, the seven that were made in times of the temple], they would use from six, from five, from four, from three, from two, or from one [depending on how many they found]. And who made these [seven]? The first Moses made, the second Ezra made, and five from Ezra and onward, according to Rabbi Meir. And the Sages say: Seven [were made] from Ezra and onward; and who made them? Shimon HaTzaddik and Yochanan the High Priest made two each; Elyehoeinai ben Hakof, Chanamel the Egyptian, and Yishmael ben Pi'avi each made one.
גמרא (נדה דף לא) Gemara Taharoth (Niddah 31a)
דָּרַשׁ רַבִּי יוֹסֵי הַגְּלִילִי. מַאי דִּכְתִּיב אוֹדְךָ עַל כִּי נּוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יֹדַעַת מְאֹד. בּוֹא וּרְאֵה שֶׁלֹּא כְּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וָדָם. מִדַּת בָּשָׂר וָדָם אָדָם נוֹתֵן זֵרְעוֹנִים בַּעֲרוּגָה כָּל אֶחָד וְאֶחָד עוֹלֶה בְמִינוֹ. וְאִלּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא צָר אֶת הָעֻבָּר בִּמְעֵי אִשָּׁה. וְכֻלָּן עוֹלִין לְמִין אֶחָד: דָּבָר אַחֵר צַבָּע נוֹתֵן סַמָּנִין לְיוֹרָה. וְכֻלָּן עוֹלִין לְצֶבַע אֶחָד. וְאִלּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא צָר אֶת הָעֻבָּר בִּמְעֵי אִשָּׁה כָּל אֶחָד וְאֶחָד עוֹלֶה לְמִינוֹ: R. Jose the Galilean gave the following exposition: What is the purport of the Scriptural text, I will give thanks unto Thee, for I am fearfully and wonderfully made; wonderful are Thy works; and that my soul knoweth right well? (Psalms 139:14) Come and see the contrast between the potency of the Holy One, blessed be He, and that of mortal man. If a human puts different seeds in a bed each grows in the manner of its own particular species, whereas the Holy One, blessed be He, fashions the embryo in the woman's bowels in such a manner that all grow into one and the same kind. Another exposition: If a dyer puts different ingredients into a boiler they all unite into one color, whereas the Holy One, blessed be He, fashions the embryo in a woman's bowels in a manner that each element develops in its own natural way.
ואח''כ אומרים עשרת הדברות ופרשת העקידה וכו' כמ''ש ביום ראשון עד הבקשה:
בקשה ליום רביעי
וכשאין אומרים תחנון אין לאומרה:
יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתָּשִׂים חֶלְקִי עִם יוֹשְׁבֵי בֵּית הַמִּדְרָשׁ וְלֹא תָשִׂים חֶלְקִי מִיּוֹשְׁבֵי קְרָנוֹת. וְתַצִילֵנִי כָּל יָמַי מִלֶּכֶת בַּעֲצַת רְשָׁעִים וּמִשֶּׁבֶת בְּמוֹשַׁב לֵצִים. וְתֵן לִבִּי נִשְׁבָּר וְנִדְכֶּה וּשְׁפַל רוּחַ לִפְנֵי כָל בְּנֵי אָדָם. וְלִמְקַלְלַי נַפְשִׁי תִדּוֹם. וְשָׁמְרָה לְפִי מַחְסוֹם שֶׁלֹּא אֶחֱטָא בִלְשׁוֹנִי וְלֹא אָשִׁיב חוֹרְפַי דָּבָר. וְאַתָּה צוּרִי הֱיֵה מָגֵן בַּעֲדִי שֶׁלֹּא תוּכַל שׁוּם בְּרִיָּה לְהַזִּיקֵנִי: וְיַחֵד לְבָבִי לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ: עַד אֲשֶׁר יִהְיוּ דְרָכַי מְתֻקָּנִים נֶגֶד פָּנְיִךָ. וְעָזְרֵנִי לִנְצוֹר עֵדוֹתֶיךָ בְּכָל לֵב. וּנְחֵנִי בְּאֹרַח מִישׁוֹר. וְגַל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ. וּמַלֵּא כָּל מִשְׁאֲלוֹתַי בְּמִדָּה טוֹבָה יְשׁוּעָה וְרַחֲמִים. וְדֶרֶךְ שֶׁקֶר הָסֵר מִמֶּנִּי וְהַעֲבֵר עֵינַי מֵרְאוֹת שָׁוְא. וְכוֹף אֶת יִצְרִי לְהִשְׁתַּעְבֶּד לָךְ וְלַעֲשׂוֹת רְצוֹנְךָ כָּל יְמֵי חַיָּי. וֶהְיֵה עִם לִבִּי לַעֲשׂוֹת חֻקְּיךָ. כִּי עִמְּךָ תּוֹצָאוֹת הַחַיִּים וּבְיָדְךָ רוּחִי וְנִשְׁמָתִי לְהַטּוֹת לְבָבִי לִרְצוֹנֶךָ: יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁיִּכְבְּשׁוּ רַחֲמֶיךָ אֶת כַּעַסְךָ מֵעָלֵינוּ וְיָגֹלּוּ רַחֲמֶיךָ עַל מִדּוֹתֶיךָ וְהִתְנַהֵג עִמִּי בְּמִדַּת חֶסֶד וּבְמִדַּת רַחֲמִים וְחוּסָה נָא עָלַי. וְזַכֵּנִי לִרְאוֹת בְּאוֹר הַחַיִּים וְלִלְמוֹד וּלְלַמֵּד וְלִשְׁמוֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת כָּל חֻקֵּי רְצוֹנֶךָ וּלְהִדָּבֵק עִם יִרְאֵי שְׁמֶךָ. וְתֶן לִי חַיִּים מְבֹרָכִים וְטוֹבִים וְקַבֵּל תְּחִנָּתִי וַעֲשֵׂה כְּבַקָּשָׁתִי וּמְחֵה וְהַעֲבֵר פְּשָׁעַי מִנֶּגֶד עֵינֶיךָ: כָּאָמוּר אָנֹכִי אָנֹכִי הוּא מֹחֶה פְשָׁעֶיךָ לְמַעֲנִי וְחַטֹּאתֶיךָ לֹא אֶזְכֹּר. וְחָנֵּנִי וּשְׁמַע תְּפִלָּתִי כִּי אַתָּה שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה. בָּרוּךְ אַתָּה שׁוֹמֵעַ תְּפִלָּה:
בקשה אחרת מעין יצירת היום על דרך הקבלה:
יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יוֹצֵר הַכֹּל אֶחָד יָחִיד וּמְיֵחד בְּפִי כֹל. תּוֹלֶה עוֹלָמוֹ בִּזְרוֹעוֹ כְּאֶשְׁכּוֹל. חָפֵץ וְיָכוֹל. שֶׁתַּצִיל וְלָדוֹת עַמְּךָ יִשְׂרָאֵל מִשְּׁכוֹל. וְאַסְכְּרָה שֶׁתָּלִיתָ בְּיוֹם זֶה תִּשְׁמוֹר מִמֶּנָּה תִּינוֹקוֹת שֶׁל עַמְּךָ בֵּית יִשְׂרָאֵל שֶׁלֹּא תִפּוֹל בְּפִיהֶם. וּתְגַדְּלֵם לְתוֹרָתֶךָ וְתָגֵן עֲלֵיהֶם בְּרַחֲמֶיךָ. כְּדִכְתִיב וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם. כִּי אַתָּה שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה. בָּרוּךְ אַתָּה שׁוֹמֵעַ תְּפִלָּה: