תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
כח (ט) וְלָ֣קַחְתָּ֔ אֶת־שְׁתֵּ֖י אַבְנֵי־שֹׁ֑הַם וּפִתַּחְתָּ֣ עֲלֵיהֶ֔ם שְׁמ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל׃
וְתִסַּב יָת תַּרְתֵּין אַבְנֵי בוּרְלָא וְתִגְלוֹף עֲלֵיהֶן שְׁמָהַת בְּנֵי יִשְׂרָאֵל:
(י) שִׁשָּׁה֙ מִשְּׁמֹתָ֔ם עַ֖ל הָאֶ֣בֶן הָאֶחָ֑ת וְאֶת־שְׁמ֞וֹת הַשִּׁשָּׁ֧ה הַנּוֹתָרִ֛ים עַל־הָאֶ֥בֶן הַשֵּׁנִ֖ית כְּתוֹלְדֹתָֽם׃
שִׁתָּא מִשְּׁמָהָתְהוֹן עַל אַבְנָא חֲדָא וְיָת שְׁמָהַת שִׁתָּא דְאִשְׁתָּאָרוּ עַל אַבְנָא תִנְיֵתָא כְּתוּלְדָתְהוֹן:
(יא) מַעֲשֵׂ֣ה חָרַשׁ֮ אֶ֒בֶן֒ פִּתּוּחֵ֣י חֹתָ֗ם תְּפַתַּח֙ אֶת־שְׁתֵּ֣י הָאֲבָנִ֔ים עַל־שְׁמֹ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל מֻסַבֹּ֛ת מִשְׁבְּצ֥וֹת זָהָ֖ב תַּעֲשֶׂ֥ה אֹתָֽם׃
עוֹבַד אֳמַן אֶבֶן טָבָא כְּתַב מְפָרַשׁ כִּגְלֹּף דְּעִזְקָא תִּגְלוֹף יָת תַּרְתֵּין אַבְנַיָּא עַל שְׁמָהַת בְּנֵי יִשְׂרָאֵל מְשַׁקְּעָן מְרַמְּצָן דִּדְהַב תַּעְבֵּד יָתְהוֹן:
(יב) וְשַׂמְתָּ֞ אֶת־שְׁתֵּ֣י הָאֲבָנִ֗ים עַ֚ל כִּתְפֹ֣ת הָֽאֵפֹ֔ד אַבְנֵ֥י זִכָּרֹ֖ן לִבְנֵ֣י יִשְׂרָאֵ֑ל וְנָשָׂא֩ אַהֲרֹ֨ן אֶת־שְׁמוֹתָ֜ם לִפְנֵ֧י יְהֹוָ֛ה עַל־שְׁתֵּ֥י כְתֵפָ֖יו לְזִכָּרֹֽן׃ {ס}
וּתְשַׁוִּי יָת תַּרְתֵּין אַבְנַיָא עַל כִּתְפֵּי אֵפוֹדָא אַבְנֵי דָכְרָנָא לִבְנֵי יִשְׂרָאֵל וְיִטּוֹל אַהֲרֹן יָת שְׁמָהָתְהוֹן קֳדָם יְיָ עַל תְּרֵין כִּתְפּוֹהִי לְדָכְרָנָא:
(יג) וְעָשִׂ֥יתָ מִשְׁבְּצֹ֖ת זָהָֽב׃
וְתַעְבֵּד מְרַמְּצָן דִּדְהָב:
28 (9) And thou shalt take two shoham stones, and engrave on them the names of the children of Yisra᾽el:
(10) six of their names on one stone, and the other six names on the other stone, according to their birth.
(11) With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Yisra᾽el: thou shalt make them to be set in fixtures of gold.
(12) And thou shalt put the two stones upon the shoulders of the efod for stones of memorial to the children of Yisra᾽el: and Aharon shall bear their names before the Lord upon his two shoulders for a memorial.
(13) And thou shalt make fixtures of gold;
נביאים
מג (כ) וְלָקַחְתָּ֣ מִדָּמ֗וֹ וְנָ֨תַתָּ֜ה עַל־אַרְבַּ֤ע קַרְנֹתָיו֙ וְאֶל־אַרְבַּע֙ פִּנּ֣וֹת הָעֲזָרָ֔ה וְאֶֽל־הַגְּב֖וּל סָבִ֑יב וְחִטֵּאתָ֥ אוֹת֖וֹ וְכִפַּרְתָּֽהוּ׃
וְתִיסַב מִדְמֵיהּ וְתִתֵּן עַל אַרְבַּע קַרְנָתֵיהּ וְעַל אַרְבַּע זִוְיַת מְסַמְתָא וְעַל תְּחוּמָה סְחוֹר סְחוֹר וּתְדַכֵּי יָתֵיהּ וּתְכַפֵּר עֲלוֹהִי:
(כא) וְלָ֣קַחְתָּ֔ אֵ֖ת הַפָּ֣ר הַחַטָּ֑את וּשְׂרָפוֹ֙ בְּמִפְקַ֣ד הַבַּ֔יִת מִח֖וּץ לַמִּקְדָּֽשׁ׃
וְתִסַב יַת תּוֹרָא דְחַטָאתָא וְיוֹקְדִינֵיהּ בַּאֲתַר דַחֲזִי לְבֵיתָא מִבָּרָא לְמַקְדְשָׁא:
(כב) וּבַיּוֹם֙ הַשֵּׁנִ֔י תַּקְרִ֛יב שְׂעִיר־עִזִּ֥ים תָּמִ֖ים לְחַטָּ֑את וְחִטְּאוּ֙ אֶת־הַמִּזְבֵּ֔חַ כַּאֲשֶׁ֥ר חִטְּא֖וּ בַּפָּֽר׃
וּבְיוֹמָא תִנְיָנָא תַקְרִיב צְפִיר בַּר עִזַי שְׁלִים לְחַטָאתָא וְתִדְכֵּי יַת מַדְבְּחָא כְּמָא דְדַכִּיאוּ בְּתוֹרָא:
(כג) בְּכַלּוֹתְךָ֖ מֵחַטֵּ֑א תַּקְרִיב֙ פַּ֣ר בֶּן־בָּקָ֣ר תָּמִ֔ים וְאַ֥יִל מִן־הַצֹּ֖אן תָּמִֽים׃
בְּשֵׁיצָיוּתָךְ מִלְדַכָּאָה תַּקְרִיב תּוֹר בַּר תּוֹרֵי שְׁלִים וּדְכַר מִן עָנָא שְׁלִים:
(כד) וְהִקְרַבְתָּ֖ם לִפְנֵ֣י יְהֹוָ֑ה וְהִשְׁלִ֨יכוּ הַכֹּהֲנִ֤ים עֲלֵיהֶם֙ מֶ֔לַח וְהֶעֱל֥וּ אוֹתָ֛ם עֹלָ֖ה לַיהֹוָֽה׃
וְתִקְרְבִינוּן קֳדָם יְיָ וְיִתְּנוּן כַּהֲנַיָא עֲלֵיהוֹן מִילְחָא וְיִסְקוּן יַתְהוֹן עֲלָתָא קֳדָם יְיָ:
43 (20) And thou shalt take of its blood, and put it on the four horns of it, and on the four corners of the ledge, and upon the border round about: thus shalt thou purify and make atonement for it.
(21) Thou shalt take the bullock also of the sin offering, and it shall be burnt in the appointed place of the house, outside the sanctuary.
(22) And on the second day thou shalt offer a he goat without blemish for a sin offering; and they shall purify the altar, as they did purify it with the bullock.
(23) When thou hast made an end of purifying it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.
(24) And thou shalt present them before the Lord, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering to the Lord.
כתובים
יח (ד) מַ֣יִם עֲ֭מֻקִּים דִּבְרֵ֣י פִי־אִ֑ישׁ נַ֥חַל נֹ֝בֵ֗עַ מְק֣וֹר חׇכְמָֽה׃
מַיָא עֲמִיקֵי פּוּמֵיהּ דְגַבְרָא נַחֲלָא דְנָבֵיעַ מַבּוּעַ דְחָכְמְתָא:
(ה) שְׂאֵ֣ת פְּנֵֽי־רָשָׁ֣ע לֹא־ט֑וֹב לְהַטּ֥וֹת צַ֝דִּ֗יק בַּמִּשְׁפָּֽט׃
לְמֵסַב אַפֵּי לְרַשִׁיעָא לָא שַׁפִּיר אַף לָא לְמִצְלֵי דִינָא לְצַדִיקָא:
(ו) שִׂפְתֵ֣י כְ֭סִיל יָבֹ֣אוּ בְרִ֑יב וּ֝פִ֗יו לְֽמַהֲלֻמ֥וֹת יִקְרָֽא׃
סִפְוָתֵיהּ דְסִכְלָא מַיְתָן לֵיהּ לְדִינָא וּפוּמֵיהּ מַסְטֵי לֵיהּ לְחַרְתָּא:
(ז) פִּֽי־כְ֭סִיל מְחִתָּה־ל֑וֹ וּ֝שְׂפָתָ֗יו מוֹקֵ֥שׁ נַפְשֽׁוֹ׃
פּוּמֵיהּ דְסִכְלָא שַׁצְיָא הוּא לֵיהּ וְשִׂפְוָתֵיהּ פַּחָא אִנוּן לְנַפְשֵׁיהּ:
(ח) דִּבְרֵ֣י נִ֭רְגָּן כְּמִֽתְלַהֲמִ֑ים וְ֝הֵ֗ם יָרְד֥וּ חַדְרֵי־בָֽטֶן׃
מִלוֹי דְשִׁגוּשָׁא מַרְכְנָן לֵיהּ וּמָחֲתָן לֵיהּ לְעוֹמֶק דִשְׁיוֹל:
18 (4) The words of a man’s mouth are like deep waters, a flowing wadi, a fountain of wisdom.
(5) It is not good to favour the person of the wicked, so as to turn aside justice from the righteous.
(6) A fool’s lips enter into contention, and his mouth calls for strokes.
(7) A fool’s mouth is his destruction, and his lips are the snare of his soul.
(8) The words of a talebearer are like dainties, and they go down into the innermost parts of the body.
משנה
א. נַעֲרָה שֶׁנִּתְפַּתְּתָה, בָּשְׁתָּהּ וּפְגָמָהּ וּקְנָסָהּ שֶׁל אָבִיהָ, וְהַצַּעַר בַּתְּפוּסָה. עָמְדָה בַדִּין עַד שֶׁלֹּא מֵת הָאָב, הֲרֵי הֵן שֶׁל אָב. מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין. לֹא הִסְפִּיקָה לַעֲמֹד בַּדִּין עַד שֶׁמֵּת הָאָב, הֲרֵי הֵן שֶׁל עַצְמָהּ. עָמְדָה בַדִּין עַד שֶׁלֹּא בָגְרָה, הֲרֵי הֵן שֶׁל אָב. מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין. לֹא הִסְפִּיקָה לַעֲמוֹד בַּדִּין עַד שֶׁבָּגְרָה, הֲרֵי הֵן שֶׁל עַצְמָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם לֹא הִסְפִּיקָה לִגְבּוֹת עַד שֶׁמֵּת הָאָב, הֲרֵי הֵן שֶׁל עַצְמָהּ. מַעֲשֵׂה יָדֶיהָ וּמְצִיאָתָהּ, אַף עַל פִּי שֶׁלֹּא גָבְתָה, מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין:
ב. הַמְאָרֵס אֶת בִּתּוֹ, וְגֵרְשָׁהּ, אֵרְסָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלּוֹ. הִשִּׂיאָהּ וְגֵרְשָׁהּ, הִשִּׂיאָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלָּהּ. רַבִּי יְהוּדָה אוֹמֵר, הָרִאשׁוֹנָה שֶׁל אָב. אָמְרוּ לוֹ, מִשֶּׁהִשִּׂיאָהּ, אֵין לְאָבִיהָ רְשׁוּת בָּהּ:
ג. הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרָה בִתָּהּ עִמָּהּ, וְזִנְּתָה, הֲרֵי זוֹ בְּחֶנֶק. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב, וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי זוֹ בִסְקִילָה. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי הִיא כְבַת יִשְׂרָאֵל לְכָל דָּבָר. יֶשׁ לָהּ אָב וְאֵין לָהּ פֶּתַח בֵּית הָאָב, יֶשׁ לָהּ פֶּתַח בֵּית הָאָב וְאֵין לָהּ אָב, הֲרֵי זוֹ בִסְקִילָה. לֹא נֶאֱמַר פֶּתַח בֵּית אָבִיהָ, אֶלָּא לְמִצְוָה:
ד. הָאָב זַכַּאי בְבִתּוֹ בְקִדּוּשֶׁיהָ, בַּכֶּסֶף בַּשְּׁטָר וּבַבִּיאָה, וְזַכַּאי בִּמְצִיאָתָהּ, וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וּמְקַבֵּל אֶת גִּטָּהּ, וְאֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. נִשֵּׂאת, יָתֵר עָלָיו הַבַּעַל שֶׁאוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, וְחַיָּב בִּמְזוֹנוֹתֶיהָ, בְּפִרְקוֹנָהּ, וּבִקְבוּרָתָהּ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל, לֹא יִפְחֹת מִשְּׁנֵי חֲלִילִים וּמְקוֹנָנֶת:
ה. לְעוֹלָם הִיא בִרְשׁוּת הָאָב, עַד שֶׁתִּכָּנֵס לִרְשׁוּת הַבַּעַל לַנִּשּׂוּאִין. מָסַר הָאָב לִשְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הַבָּעַל. הָלַךְ הָאָב עִם שְׁלוּחֵי הַבַּעַל, אוֹ שֶׁהָלְכוּ שְׁלוּחֵי הָאָב עִם שְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הָאָב. מָסְרוּ שְׁלוּחֵי הָאָב לִשְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הַבָּעַל:
ו. הָאָב אֵינוֹ חַיָּב בִּמְזוֹנוֹת בִּתּוֹ. זֶה מִדְרָשׁ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה, הַבָּנִים יִירְשׁוּ וְהַבָּנוֹת יִזּוֹנוּ, מָה הַבָּנִים אֵינָן יוֹרְשִׁין אֶלָּא לְאַחַר מִיתַת הָאָב, אַף הַבָּנוֹת אֵינָן נִזּוֹנוֹת אֶלָּא לְאַחַר מִיתַת אֲבִיהֶן:
ז. לֹא כָתַב לָהּ כְּתֻבָּה, בְּתוּלָה גּוֹבָה מָאתַיִם, וְאַלְמָנָה מָנֶה, מִפְּנֵי שֶׁהוּא תְנַאי בֵּית דִּין. כָּתַב לָהּ, שָׂדֶה שָׁוֶה מָנֶה תַּחַת מָאתַיִם זוּז, וְלֹא כָתַב לָהּ, כָּל נְכָסִים דְּאִית לִי אַחֲרָאִין לִכְתֻבְּתִיךְ, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין:
ח. לֹא כָתַב לָהּ, אִם תִּשְׁתַּבָּאִי אֶפְרְקִנָּךְ וְאוֹתְבִנָּךְ לִי לְאִנְתּוּ, וּבְכֹהֶנֶת, אֲהַדְרִנָּךְ לִמְדִינְתָּךְ, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין:
ט. נִשְׁבֵּית, חַיָּב לִפְדּוֹתָהּ. וְאִם אָמַר, הֲרֵי גִטָּהּ וּכְתֻבָּתָהּ, תִּפְדֶה אֶת עַצְמָהּ, אֵינוֹ רַשָּׁאי. לָקְתָה, חַיָּב לְרַפֹּאתָהּ. אָמַר, הֲרֵי גִטָּהּ וּכְתֻבָּתָהּ, תְּרַפֵּא אֶת עַצְמָהּ, רַשָּׁאי:
י. לֹא כָתַב לָהּ, בְּנִין דִּכְרִין דְּיֶהֱווֹן לִיכִי מִנַּאי אִנּוּן יִרְתוּן כְּסַף כְּתֻבְּתִיךְ יָתֵר עַל חוּלְקֵיהוֹן דְּעִם אֲחוּהוֹן, חַיָּב שֶׁהוּא תְנַאי בֵּית דִּין:
יא. בְּנָן נֻקְבִין דְּיֶהֶוְיָן לִיכִי מִנַּאי, יֶהֶוְיָן יָתְבָן בְּבֵיתִי וּמִתְּזָנָן מִנִּכְסַי עַד דְּתִנַּסְּבָן לְגֻבְרִין, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין:
יב. אַתְּ תְּהֵא יָתְבָא בְּבֵיתִי וּמִתְּזָנָא מִנִּכְסַי, כָּל יְמֵי מִגַּד אַלְמְנוּתִיךְ בְּבֵיתִי, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין. כָּךְ הָיוּ אַנְשֵׁי יְרוּשָׁלַיִם כּוֹתְבִין. אַנְשֵׁי גָלִיל הָיוּ כוֹתְבִין כְּאַנְשֵׁי יְרוּשָׁלָיִם. אַנְשֵׁי יְהוּדָה הָיוּ כוֹתְבִין, עַד שֶׁיִּרְצוּ הַיּוֹרְשִׁים לִתֵּן לִיךְ כְּתֻבְּתִיךְ. לְפִיכָךְ אִם רָצוּ הַיּוֹרְשִׁין, נוֹתְנִין לָהּ כְּתֻבָּתָהּ וּפוֹטְרִין אוֹתָהּ:
1. In the case of a young woman who was seduced, the compensation for her humiliation and her degradation and her fine belong to her father. And the same applies to the compensation for pain in the case of a woman who was raped. If the young woman stood trial against the seducer or rapist before the father died, these payments belong to her father, as stated above. If the father died before he collected the money from the offender, the payments belong to her brothers. As the father’s heirs, they inherit the money to which he was entitled before he passed away. However, if she did not manage to stand in judgment before the father died, and she was subsequently awarded the money, the compensation belongs to her, as she is now under her own jurisdiction due to the fact that she no longer has a father. If she stood trial before she reached majority, the payments belong to her father, and if the father died, they belong to her brothers, who inherit the money notwithstanding the fact that she has become a grown woman since the trial. If she did not manage to stand in judgment before she reached majority, the money belongs to her. Rabbi Shimon says: Even if she stood trial in her father’s lifetime but did not manage to collect the payments before the father died, the brothers do not inherit this money, as it belongs to her. By contrast, with regard to her earnings and the lost items that she has found, although she has not collected them, e.g., she had yet to receive her wages, if the father died they belong to her brothers. These payments are considered the property of their father, as he was entitled to them before he passed away.
2. One who betroths his minor daughter to a man, and the man subsequently divorces her, and her father then betroths her to another, and she is widowed, the payment specified in her marriage contract, even from her second husband, is his, i.e., it belongs to the father. However, if her father married her off and her husband divorced her, and her father then married her to another man and she was widowed, even the payment specified in her marriage contract from her first marriage is hers. Rabbi Yehuda says that the payment specified in the first marriage contract belongs to the father. They said to him: If it was after he married her off, even the first time, her father no longer has authority over her.
3. In the case of a female convert whose daughter converted with her and later, as a young woman, the daughter engaged in licentious sexual relations when she was betrothed, she is executed by strangulation, not stoning, the method of execution that would be employed had she been born Jewish. She has neither the halakha of being executed at the entrance to her father’s house, as in the case of a woman who was born Jewish who committed this crime, nor does she receive one hundred sela if her husband defamed her by falsely claiming that she had committed adultery. The reason is that the verses state “Israel” (Deuteronomy 22:19, 21) with regard to these halakhot, indicating that these halakhot apply only to those born as Jews. However, if the daughter’s conception occurred when her mother was not yet in a state of sanctity, i.e., when she was still a gentile, but her birth took place when her mother was in a state of sanctity, as her mother converted during her pregnancy, this daughter is punishable by stoning if she committed adultery as a betrothed young woman. However, she has neither the halakha of being executed at the entrance to her father’s house, nor the right to one hundred sela if it turns out that her husband defamed her. If her conception and birth occurred when her mother was in a state of sanctity, i.e., after she converted, she is like a regular Jewish woman in all matters. If a young woman who is betrothed commits adultery and she has a father but does not have an entrance to her father’s house, i.e., if her father does not possess a house of his own, or if she has an entrance to her father’s house but does not have a father, as he has passed away, she is nevertheless executed via stoning, as the requirement that she is to be executed at the entrance to her father’s house is stated only for a mitzva but it is not an indispensable requirement.
4. A father has authority over his daughter with regard to her betrothal through money, through a marriage document, or through intercourse. Likewise, a father is entitled to items she has found, and to her earnings, and to effect the nullification of her vows, i.e., a father may nullify his daughter’s vows. And he accepts her bill of divorce on her behalf if she is divorced from betrothal before she becomes a grown woman. And although he inherits her property when she dies, e.g., property she inherited from her mother’s family, he does not consume the produce of her property during her lifetime. If the daughter married, the husband has more rights and obligations than her father had before the marriage, as he consumes the produce of her property during her lifetime, and he is obligated to provide her sustenance, her redemption if she is captured, and her burial upon her death. Rabbi Yehuda says: Even the poorest man of the Jewish people may not provide fewer than two flutes and a lamenting woman, which it was customary to hire for a funeral, as these too are included in the duties of burial.
5. Even after she is betrothed, a daughter is always under her father’s authority until she enters her husband’s authority in marriage via the wedding canopy. If the father delivered his daughter to the husband’s messengers to bring her to her husband and the wedding canopy, once she has been handed over she is under the husband’s authority. However, if the father went with the husband’s messengers, or if the father’s messengers went with the husband’s messengers, she is still under the father’s authority, as he has not fully delivered her to the husband’s messengers. If her father sent her with his own messengers and the father’s messengers delivered the woman to the husband’s messengers, from that moment onwards she is under her husband’s authority.
6. A father is not obligated to provide his daughter’s sustenance. This exposition was expounded by Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne: Since the Sages instituted that after the father’s death, the sons inherit the sum of money specified in their mother’s marriage contract, and the daughters are sustained from their father’s estate, these the two halakhot are equated: Just as the sons inherit only after the father’s death, not during his lifetime, so too, the daughters are sustained from his property only after their father’s death.
7. If a husband did not write a marriage contract for his wife, a virgin collects two hundred dinars and a widow one hundred dinars upon divorce or the husband’s death, because it is a stipulation of the court that a wife is entitled to these amounts. If he wrote in her marriage contract that she is entitled to a field worth one hundred dinars instead of the two hundred dinars to which she is actually entitled, and he did not additionally write for her: All property I have shall serve as a guarantee for the payment of your marriage contract, he is nevertheless obligated to pay the full two hundred dinars; and he cannot say that she should take only a mortgaged field for payment of her marriage contract, as it is a stipulation of the court that all his property is held as surety for the entire sum.
8. Similarly, if he did not write for her in the marriage contract: If you are taken captive I will redeem you and restore you to me as a wife, and in the case of a priestess, i.e., the wife of a priest, who is prohibited to return to her husband if she has intercourse with another man even if she is raped, if he did not write: I will return you to your native province, he is nevertheless obligated to do so, as it is a stipulation of the court.
9. If a woman was taken captive, her husband is obligated to redeem her. And if he said: I hereby give my wife her bill of divorce and the payment of her marriage contract, and let her redeem herself, he is not permitted to do so, as he already obligated himself to redeem her when he wrote the marriage contract. If his wife was struck with illness, he is obligated to heal her, i.e., to pay for her medical expenses. In this case, however, if he said: I hereby give my wife her bill of divorce and the payment of her marriage contract, and let her heal herself, he is permitted to do so.
10. If the husband did not write for her in her marriage contract: Any male children you will have from me will inherit the money of your marriage contract in addition to their portion of the inheritance that they receive together with their brothers, he is nevertheless obligated as though he had written it, as it is a stipulation of the court and therefore takes effect even if it is not explicitly stated.
11. Likewise, if he omitted from the marriage contract the sentence: Any female children you will have from me will sit in my house and be sustained from my property until they are taken by men, i.e., until they are married, he is nevertheless obligated as though he had written it, as it too is a stipulation of the court.
12. Similarly, if he omitted from the marriage contract the clause: You will sit in my house and be sustained from my property all the days you live as a widow in my house, he is nevertheless obligated as though he had written it, as it is a stipulation of the court. The mishna comments: The residents of Jerusalem would write in this manner, that a widow may remain in her husband’s house throughout her widowhood, and the residents of the Galilee would write in this manner as well, like the inhabitants of Jerusalem. In contrast, the residents of Judea would write: Until the heirs want to give you your marriage contract. Consequently, if the heirs wish, they may give her marriage contract to her and release her, and she must find her own living arrangements and provide for herself.
גמרא
אָמַר רִבִּי אִילָעָא בְּאוּשָׁא הִתְקִינוּ הַמְבַזְבֵּז אַל יְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ. תַּנְיָא נַמֵּי הָכִי הַמְבַזְבֵּז אַל יְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ שֶׁמָּא יִצְטָרֵךְ לַבְּרִיּוֹת. וּמַעֲשֵׂה בְאֶחָד שֶׁבִּקֶּשׁ לְבַזְבֵּז יוֹתֵר מֵחוֹמֶשׁ וְלֹא הִנִּיחַ לוֹ חֲבֵרוֹ וּמַנּוּ רִבִּי יִשְׁבָב וְאַמְרֵי לָהּ רִבִּי יִשְׁבָב וְלֹא הִנִּיחוֹ חֲבֵירוֹ וּמַנּוּ רִבִּי עֲקִיבָא. אָמַר רַב נַחְמָן וְאִיתֵּימָא רַב אַחָא בַּר יַעֲקֹב מֵאֵי קְרָאָה (בראשית כ''ח) וְכָל אֲשֶׁר תִּתֵּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ. וְהָא לֹא דָמֵי עִישׂוּרָא בַּתְרָא לְעִישׂוּרָא קַמָּא. אָמַר רַב אַשֵּׁי אֲעַשְּׂרֶנּוּ לְבַתְרָא כִּי קַמָּא. אָמַר רַב יִצְחָק בְּאוּשָׁא הִתְקִינוּ שֶׁיְּהֵא אָדָם מִתְגַּלְגֵּל עִם בְּנוֹ עַד שְׁתֵּים עֶשְׂרֵה שָׁנָה מִכָּאן וְאֵילַךְ יוֹרֵד עִמּוֹ לְחַיָּיו. אֵינִי וְהָא אָמַר לֵיהּ רַב לְרַב שְׁמוּאֵל בַּר שִׁילָת בְּצִיר מִבַּר שִׁית לָא תְקַבֵיל. בַּר שִׁית קַבֵּיל וּסְפִי לֵיהּ כְּתוֹרָא. אִין, סְפִי לֵיהּ כְּתוֹרָא מִיהוּ אֵינוֹ יוֹרֵד עִמּוֹ לְחַיָּיו עַד לְאַחַר שְׁתֵּים עֶשְׂרֵה שָׁנָה. וְאִי בָּעִית אִימָא לֹא קַשְׁיָא הָא לְמִקְרָא הָא לְמִשְׁנָה. דְאָמַר אַבַּיֵּי אָמְרָה לִי אֵם בַּר שִׁית לְמִקְרָא בַּר עֶשֶׂר לְמִשְׁנָה בַּר תְּלֵיסָר לְתַעֲנִיתָא מֵעֵת לְעֵת וּבְתִינוֹקֶת בַּת תְּרֵיסָר. אָמַר רַב קְטִינָא כָּל הַמַּכְנִיס אֶת בְּנוֹ פָּחוּת מִבֶּן שֵׁשׁ רָץ אַחֲרָיו וְאֵינוֹ מַגִּיעוֹ אִיכָּא דְאַמְרֵי חֲבֵירָיו רָצִין אַחֲרָיו וְאֵין מַגִּיעִין אוֹתוֹ. וְתַרְוַויְהוּ אִיתְנְהוּ חָלִישׁ וְגָמִיר אִיבָּעִית אִימָא הָא דְכָחִישׁ הָא דְבָרִיא. (תהלים ק''ו) אַשְׁרֵי שׁוֹמְרֵי מִשְׁפָּט עוֹשֵׂה צְדָקָה בְּכָל עֵת. וְכִי אֶפְשַׁר לוֹ לְאָדָם לַעֲשׂוֹת צְדָקָה בְּכָל עֵת דָרְשׁוּ רַבּוֹתֵינוּ שֶׁבְּיַבְנֶה וְאַמְרֵי לָהּ רִבִּי אֱלִיעֶזֶר זֶה הַזָּן בָּנָיו וּבְנוֹתָיו כְּשֶׁהֵן קְטַנִּים. רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר זֶה הַמְגַדֵּל יָתוֹם וִיתוֹמָה בְּתוֹךְ בֵּיתוֹ וּמַשִּׂיאָן. (שם קי''ב) הוֹן וָעוֹשֶׁר בְּבֵיתוֹ וְצִדְקָתוֹ עוֹמֶדֶת לָעַד רַב הוּנָא וְרַב חַסְדָּא חַד אָמַר זֶה הַלּוֹמֵד תּוֹרָה וּמְלַמְּדָהּ. וְחַד אָמַר זֶה הַכּוֹתֵב תּוֹרָה נְבִיאִים וּכְתוּבִים וּמַשְׁאִילָן לַאֲחֵרִים. (שם קי''ח) וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כֵּיוָן שֶׁבָּנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל דְּלֹא אָתוּ לִידֵי חֲלִיצָה וְיִבּוּם. רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר כֵּיוָן שֶׁבָּנִים לְבָנֶיךָ שָׁלוֹם עַל דַּיָּינֵי יִשְׂרָאֵל דְּלֹא אָתוּ לְאִנְצוּיֵי:
§ Apropos the ordinances instituted by the Sages in Usha, the Gemara cites another one. Rabbi Ile’a said: In Usha the Sages instituted that one who dispenses his money to charity should not dispense more than one-fifth. That opinion is also taught in a baraita: One who scatters should not scatter more than one-fifth, lest he render himself destitute and need the help of other people. And an incident occurred involving a certain individual who sought to dispense more than one-fifth of his property as charity, and his friend did not let him act upon his wishes. And who was this friend? Rabbi Yeshevav. And some say that Rabbi Yeshevav was the one who wanted to give too much charity, and his friend did not let him do so, and who was the friend? Rabbi Akiva.
Rav Naḥman said, and some say it was Rav Aḥa bar Ya’akov who said: What is the verse that alludes to this maximum amount of charity? “And of all that You shall give me, I will surely give a tenth of it [aser a’asrenu] to You” (Genesis 28:22). The double use of the verb that means to donate one-tenth indicates that Jacob, who issued this statement, was actually referring to two-tenths, i.e., one-fifth.
The Gemara asks: But the latter tenth is not similar to the first tenth, as it would be one-tenth of what remained after the first tenth had been removed. Consequently, the two-tenths would not equal one-fifth of the original total. The Gemara answers that Rav Ashi said: Since the verse could have said: I will surely give one-tenth [aser a’aser], and instead stated: “I will surely give a tenth of it [aser a’asrenu],” it thereby alludes to the fact that the latter tenth is like the first one.
With regard to the above statements concerning the Sages’ ordinances in Usha, Rav Shimi bar Ashi said: And these halakhot continually decrease. The first statement was stated by Rabbi Ile’a, quoting a statement by Reish Lakish in the name of Rabbi Yosei bar Ḥanina. The second halakha was delivered by Rabbi Ile’a in the name of Reish Lakish, while the third was taught by Rabbi Ile’a without quoting another Sage. And this is your mnemonic for the order of these halakhot: Minors wrote and dispensed. This alludes to the ruling requiring a father to support his children while they are minors, the ruling about one who wrote a document granting all of his property to his sons, and the ruling about one who dispenses large sums to charity.
§ Rav Yitzḥak said: In Usha the Sages enacted that a person should treat his son gently, even if he does not want to study, until his son is twelve years old. From this point forward he harasses him in all aspects of his life in order to force him to study. The Gemara asks: Is that so? But didn’t Rav say to Rav Shmuel bar Sheilat, who taught children: With regard to a child less than six years old, do not accept him; if he is six years old, accept him and stuff him like an ox, i.e., just as an ox is force-fed, you should force the students to study Torah.
The Gemara answers: There is no contradiction here, as yes, one must stuff him like an ox and teach him intensively; however, if the student refuses to learn, one does not harass him in all aspects of his life until after he is twelve years old. And if you wish, say that this is not difficult for a different reason: This halakha, which prescribes forcing the students to study from the age of six, is referring to the Bible, whereas that halakha, that one should not harass a boy to study until he is twelve, is referring to the Mishna.
This is as Abaye said: My foster mother told me that a six-year-old is ready for Bible study and a ten-year-old is mature enough to study Mishna. Additionally, a thirteen-year-old is sufficiently developed to fast for twenty-four hours like any other adult. And as for a girl, she must start observing fasts when she is twelve years old.
The Gemara cites another statement of Abaye in the name of his foster mother. Abaye said: My mother told me that a six-year-old child who is stung by a scorpion on the day that he completes six years will not live without emergency treatment. What is his cure? The bile of a white vulture in beer. One should rub him with this mixture and make him drink it. She further said to him: A one-year-old child who is stung by a hornet on the day that he completes a year will not live without emergency treatment. What is his cure? Palm-tree fiber in water. Again, one should rub him with it and make him drink it.
Rav Ketina said: Anyone who brings his son to school when he is younger than six years old will run after him and not catch him. In other words, he will worry about his welfare for a long time afterward, as the child will be weakened by his studies. There are those who say that his friends will run after him in their studies and not catch him, i.e., his early start will enable him to be far more successful. The Gemara comments: And both are correct; he will weaken physically and learn well. If you wish, say that these two statements can be reconciled differently: This case is dealing with a weak child, who should not be brought to school at such a young age, whereas that statement is referring to a healthy boy, who can go to school at a tender age and succeed in his studies.
§ Rabbi Yosei bar Ḥanina said: In Usha the Sages instituted that in the case of a woman who sold her usufruct property, which is property that belongs to her but whose produce belongs to her husband, in her husband’s lifetime, and then she died, the husband can repossess it from the purchasers. The Gemara relates: Rav Yitzḥak bar Yosef found Rabbi Abbahu standing among the congregation [ukhlusa] of Usha. He said to him: Who is the Master who disseminated the halakha that was instituted in Usha? He said to him: Rabbi Yosei bar Ḥanina. He learned it from Rabbi Abbahu forty times, and from that point onward he remembered it so well that it seemed to him as though it were placed in his pocket.
The Gemara discusses a point related to one of the ordinances of Usha. The verse states: “Happy are they who keep justice, who perform charity at all times” (Psalms 106:3). But is it possible to perform charity at all times? Is one always in the presence of paupers? Therefore, our Rabbis in Yavne taught, and some say it was Rabbi Eliezer: This is referring to one who sustains his sons and daughters when they are minors. As stated above, he is not formally obligated to support them, and therefore when he does so, it is a form of charity that he gives on a constant basis. Rabbi Shmuel bar Naḥmani said: This is referring to one who raises an orphan boy or an orphan girl in his house, takes care of them, and marries them off.
The Sages likewise expounded the verse: “Wealth and riches are in his house, and his charity endures forever” (Psalms 112:3). How can one’s wealth and riches remain in his house while his charity endures forever? Rav Huna and Rav Ḥisda disputed this issue. One said: This is referring to one who studies Torah and teaches it. He loses nothing of his own, while his charity toward others will endure. And one said: This is one who writes scrolls of the Torah, the Prophets, and the Writings, and lends them to others. The books remain in his possession, but others gain from his charity.
With regard to the verse: “And see your son’s sons; peace be upon Israel” (Psalms 128:6), Rabbi Yehoshua ben Levi said: Once your children have children of their own, there is peace upon Israel, as they will not come to require the ritual through which the yavam frees the yevama of her levirate bonds [ḥalitza] or levirate marriage, which are necessary only if a man dies childless. Rabbi Shmuel bar Naḥmani said: Once your sons have sons there will be peace upon the judges of Israel, as relatives will not come to quarrel with the judges over the inheritance.
זוהר
רִבִּי יְהוּדָה פָּתַח (ישעיה ב') חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ. הָכָא פַקִיד קֻדְשָׁא בְּרִיךְ הוּא לְבַר נָשׁ וְאַזְהִיר לֵיה לְאִסְתַּמְּרָא מֵאִינוּן בְּנֵי נָשָׁא דְאַסְטוּ אָרְחַיְיהוּ מֵאֹרַח טָב לְאֹרַח בִּישׁ וּמְסָאֲבֵי נַפְשַׁיְיהוּ בְּהַהוּא מִסְאֲבוּ אַחֲרָא. דְּהָא כַּד בָּרָא קֻדְשָׁא בְּרִיךְ הוּא לְבַר נָשׁ עֲבַד לֵיה בְּדִיּוּקְנָא עִלָּאָה וְנָפַח בֵּיהּ רוּחָא (נ''א נִשְׁמָתָא) קַדִּישָׁא דְכָלִיל בִּתְלַת כַּמָה דְאוֹקִימְנָא דְּאִית בֵּיהּ נֶפֶשׁ רוּחַ וּנְשָׁמָה וְעֵילָא מִכֹּלָּא נְשָׁמָה דְּאִיהִי חֵילָא עִלָּאָה לְמִנְדַּע וּלְמֵיטַר פִּקּוּדוֹי דְּקֻדְשָׁא בְּרִיךְ הוּא. וְאִי הַהִיא נִשְׁמָתָא קַדִּישָׁא אָעִיל לָה בְּפוּלְחָנָא אַחֲרָא הָאי אִיהוּ מַסְאִיב לָהּ וְנָפִיק מִפּוּלְחָנָא דְמָרֵיהּ. בְּגִין דִּתְלַת חֵילִין אִלֵּין כֻּלְּהוּ חָד נֶפֶשׁ רוּחַ וּנְשָׁמָה מִשְׁתַּתְּפֵי כַּחֲדָא וַהֲווֹ חָד וכֹלָּא כְּגוֹוָנָא דְרָזָא עִלָּאָה (עַל דָּא נֶאֱמַר (משלי י''ג) הוֹלֵךְ אֶת חֲכָמִים וְגוֹמֵר) וְאִי חֲזֵינָן לְהָאי בַּר נָשׁ דַּהֲווֹ בֵּיהּ אִלֵּין דַּרְגִּין כֻּלְּהוּ. עַד לָא קַיְימָא בְּקִיּוּמֵיהּ לְמִנְדַּע מָאן אִיהוּ בְּמָאי אִתְיְדַע דְּלָא לְקָרְבָא בַר נָשׁ בַּהֲדֵיה אוֹ לְאִתְמָנְעָא מִנֵּיהּ (ס''א בַּר נָשׁ דְּאִית בֵּיהּ דַּרְגִין אִלֵּין כֻּלְּהוּ וְקַיְימָא בְּקִיּוּמֵיהּ דָּא אִיהוּ גְבָר שְׁלִים עַבְדָּא מְהֵימְנָא דְמָארֵיהּ וּבָעֵי לְאִשְׁתַּתְּפָא בֵּיהּ וּלְאִתְחַבְּרָא בַּהֲדֵיהּ לְמֵילַף אוֹרְחוֹי מִנֵּיהּ. וּבְמָאי אִתְיְידַע בַּר נָשׁ לְמִנְדַּע מָאן אִיהוּ לְקָרְבָא בַהֲדֵיה אוֹ לְאִתְמָנְעָא מִנֵּיהּ). בְּרוּגְזֵיהּ מַמָּשׁ יְדַע לֵיהּ בַּר נָשׁ וְאִשְׁתְּמוֹדָע מָאן אִיהוּ אִי הַהִיא נִשְׁמָתָא קַדִּישָׁא נָטַר בְּשַׁעְתָּא דְרוּגְזֵיהּ אָתֵי עָלֵיהּ וְלָא יֶעֱקַר לָהּ מֵאַתְרָהָא בְּגִין לְמִשְׁרֵי תְּחוֹתָהּ הַהוּא אֵל זָר דָּא אִיהוּ בַר נָשׁ כַּדְקָא יֵאוֹת. דָּא אִיהוּ עַבְדָּא דְמָארֵיהּ דָּא אִיהוּ גְּבַר שְׁלִים. וְאִי הַהוּא בַר נָשׁ לָא נָטִיר לָהּ וְאִיהוּ עָקַר קְדוּשָׁה דָּא עִלָּאָה מֵאַתְרֵיהּ לְמִשְׁרֵי בְּאַתְרָהָא סִטְרָא אַחֲרָא. וַדָּאי דָא אִיהוּ בַּר נָשׁ דְּמָרִיד בְּמָארֵיהּ וְאָסִיר לְקָרְבָא בַהֲדֵיה וּלְאִתְחַבְּרָא עִמֵּיהּ וְדָא אִיהוּ. טוֹרֵף נַפְשׁוֹ בְּאַפּוֹ. אִיהוּ טָרִיף וְעָקַר נַפְשֵׁיהּ בְּגִין רוּגְזֵיהּ וְאַשְׁרֵי בְּגַוֵּיהּ אֵל זָר. וְעַל דָּא כְתִיב חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ דְּהַהִיא נִשְׁמָתָא קַדִּישָׁא טָרִיף לָהּ וְסָאִיב לָהּ בְּגִין אַפּוֹ אֲשֶׁר נְשָׁמָה אַחְלַף בְּאַפּוֹ. כִּי בַּמָּה נֶחְשָׁב הוּא. עֲבוֹדָה זָרָה אִתְחֲשִׁיב הַהוּא בַר נָשׁ. וּמָאן דְּאִתְחַבַּר עִמֵּיהּ וּמָאן דְּאִשְׁתָּעֵי (ס''א דְּאִשְׁתְּתַף) בַּהֲדֵיהּ כְּמָאן דְּאִתְחַבַּר בַּעֲבוֹדָה זָרָה מַמָּשׁ. מָאי טַעְמָא בְּגִין דַּעֲבוֹדָה זָרָה מַמָּשׁ שָׁאֲרֵי בְגַוֵּיהּ. וְלָא עוֹד אֶלָּא דְעָקַר קְדוּשָׁה עִלָּאָה מֵאַתְרַהּ. וְשָׁאֲרֵי בְאַתְרָהּ עֲבוֹדָה זָרָה אֵל זָר. מַה אֵל זָר כְּתִיב בֵּיהּ (ויקרא י''כּ) אַל תִּפְנוּ אֶל הָאֱלִילִים כְּגוֹוָנָא דָא אָסִיר לְאִסְתַּכְּלָא בְאַנְפּוֹי. וְאִם תֹּאמַר הָא רוּגְזָא דְרַבָּנָן, רוּגְזָא דְרַבָּנָן טָב אִיהוּ לְכָל סִטְרִין דְּהָא תָנֵינָן דְּאוֹרַיְיתָא אֶשָׁא אִיהִי וְאוֹרַיְיתָּא קָא מַרְתְּחָא לֵיה דִּכְתִיב (ירמיה כ''ג) הֲלֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם יְיָ:
רַבִּי יְהוּדָה פָּתַח חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְאַפּוֹ כִּי בַּמֶּה נֶחֱשָׁב הוּא. מִקְרָא זֶה הֶעֱמִידוּהוּ, אֲבָל מַהוּ חִדְלוּ לָכֶם מִן הָאָדָם. וְכִי הִזְהִיר הַנָּבִיא לְהִמָּנַע מִשְּׁאָר בְּנֵי אָדָם, וְיִהְיוּ נִמְצָאִים בְּנֵי הָאָדָם, שֶׁלֹּא יִקְרְבוּ זֶה אֶל זֶה לְעוֹלָם. וּמֵשִׁיב, אֶלָּא הֶעֱמִידוּ הַכָּתוּב, בְּמִי שֶׁמַּשְׁכִּים לְפִתְחוֹ שֶׁל חֲבֵרוֹ לָתֵת לוֹ שָׁלוֹם, מִטֶּרֶם שֶׁמְּבָרֵךְ אֶל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְעָל זֶה נֶאֱמַר חִדְלוּ וְגוֹ'. וַאֲנִי הֶעֱמַדְתִּי הַכָּתוּב, חִדְלוּ לָכֶם וְגוֹ', עִם כָּתוּב אַחֵר, שֶׁכָּתוּב, מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל בַּבֹּקֶר הַשְׁכֵּם קְלָלָה תֵּחָשֵׁב לוֹ. וְאַף עַל פִּי שֶׁהַכֹּל טוֹב, כְּלוֹמָר, אַף עַל פִּי שֶׁכְּבָר בֵּרַךְ אֶל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְאֵינוֹ צָרִיךְ לְהַזְּהִיר עַל זֶה חִדְלוּ לָכֶם וְגוֹ' אֲבָל מַהוּ חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ. כָּאן צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָדָם וְהִזְהִירוֹ שֶׁיִּשְׁמֹר עַצְמוֹ מֵאֵלּוּ הָאֲנָשִׁים שֶׁהִטּוּ דַּרְכֵּיהֶם מִדֶּרֶךְ טוֹב לְדֶרֶךְ רָע וּמְטַמְּאִים עַצְמָם בְּטֻמְאָה דְּסִטְרָא אַחֲרָא. כִּי כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָדָם, עָשָׂה אוֹתוֹ בְּצוּרָה הָעֶלְיוֹנָה וְנָפַח בּוֹ רוּחַ קָדוֹשׁ הַכָּלוּל מִשְּׁלֹשָה כְּמוֹ שֶׁהֱעֶמַדְנוּ, שֶׁיֵּשׁ בּוֹ, נֶפֶשׁ רוּחַ וּנְשָׁמָה, וְהַנְּשָׁמָה הִיא לְמַעְלָה מִכֻּלָּם, שֶׁהִיא כֹּחַ עֶלְיוֹן לָדַעַת וְלִשְׁמֹר מִצְוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא. וְאִם מַכְנִיס נְשָׁמָה הַקְּדוֹשָׁה הַהִיא בַּעֲבוֹדָה אַחֶרֶת, זֶה הוּא הַמְּטַמֵּא אוֹתָהּ, וְיוֹצֵא מֵעֲבוֹדַת רִבּוֹנוֹ. מִשּׁוּם שֶׁשָּׁלֹש כֹּחוֹת אֵלּוּ כֻּלָּם אֶחָד, נֶפֶשׁ רוּחַ וּנְשָׁמָה מִשְׁתַּתְּפִים יַחַד וְהֵם אֶחָד כְּמוֹ בְּסוֹד הָעֶלְיוֹן. וְאִם רוֹאִים אָדָם שֶׁיֵּשׁ בּוֹ אֵלּוּ מַדְרֵגוֹת כֻּלָּן, שֶׁהֵן נֶפֶשׁ רוּחַ וּנְשָׁמָה, וְעוֹד לֹא עָמַד עַל בּוּרְיוֹ לָדַעַת מִי הוּא, בַּמֶּה נוֹדַע אִם לְהִתְקָרֵב אֵלָיו אָדָם, אוֹ לְהִמָּנַע מִמֶּנּוּ. הִנֵּה בְּכַעֲסוֹ מַמָּשׁ אָדָם יוֹדֵעַ אוֹתוֹ, וְיַכִּירוּ מִי הוּא. אִם שׁוֹמֵר נְשָׁמָה הַקְּדוֹשָׁה הַהִיא בִּשְׁעַת כַּעֲסוֹ, שֶׁלֹּא יַעֲקֹר אוֹתָהּ מִמְּקוֹמָהּ, וְיָבֹא לִשְׁרוֹת בִּמְקוֹמָהּ אֵל זָר, זֶה הוּא אָדָם כָּרָאוּי, זֶהוּ עֶבֶד לְרִבּוֹנוֹ, זֶה הוּא אָדָם הַשָּׁלֵם. וְאִם אָדָם הַהוּא אֵינוֹ שׁוֹמֵר אוֹתָהּ, וְהוּא עוֹקֵר קְדֻשָּׁה זוֹ הָעֶלְיוֹנָה, מֵחֲמָת שֶׁבָּא לִידֵי כַּעַס, וּמַשְׁרֶה בִּמְקוֹמָהּ, סִטְרָא אַחֲרָא. וַדַּאי זֶה הוּא אָדָם שֶׁמָּרַד בַּאֲדוֹנוֹ, וְאָסוּר לִקְרָב אֵלָיו וּלְהִתְחַבֵּר עִמּוֹ. וְזֶהוּ, טוֹרֵף נַפְשׁוֹ בְאַפּוֹ, שֶׁטּוֹרֵף וְעוֹקֵר נַפְשׁוֹ מֵחֲמַת כַּעֲסוֹ, וּמַשְׁרֶה בְּעַצְמוֹ אֵל זָר. וְעָלָיו כָּתוּב, חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְאַפּוֹ, הַיְנוּ שֶׁטּוֹרֵף נְשָׁמָה הַקְּדוֹשָׁה הַהִיא וּמְטַמֵּא אוֹתָהּ בִּשְׁבִיל אַפּוֹ, דְּהַיְנוּ מֵחֲמַת שֶׁבָּא לִידֵי כַּעַס, אֲשֶׁר הֶחֱלִיף נִשְׁמָתוֹ בְּכַעֲסוֹ. כִּי בַּמָּה הוּא נֶחֱשָׁב, הַיְנוּ, שֶׁאָדָם הַהוּא נֶחֱשָׁב לְבָמָה שֶׁעוֹבְדִים עָלֶיהָ עֲבוֹדָה זָרָה. וּמִי שֶׁמִּתְחַבֵּר עִמּוֹ, וּמִי שֶׁמְּדַבֵּר עִמּוֹ הוּא כְּמוֹ שֶׁמִּתְחַבֵּר בַּעֲבוֹדָה זָרָה מַמָּשׁ, מַהוּ הַטַּעַם, מִשּׁוּם שֶׁעֲבוֹדָה זָרָה מַמָּשׁ שׁוֹרֶה בְּתוֹכוֹ, דְּהַיְנוּ אֵל זָר, וְלֹא עוֹד אֶלָּא שֶׁעָקַר קְדֻשָּׁה עֶלְיוֹנָה מִמְּקוֹמָהּ וְהִשְׁרָה בִּמְקוֹמָה עֲבוֹדָה זָרָה, אֵל זָר. מַה אֵל זָר כָּתוּב בּוֹ, אַל תִּפְנוּ אֶל הָאֱלִילִים, כְּמוֹ זֶה, אָסוּר לְהִסְתַּכֵּל בְּפָנָיו שֶׁל הַכּוֹעֵס. וְאִם תֹּאמַר, הֲרֵי רֹגֶז שֶׁל חֲכָמִים - רֹגֶז שֶׁל הַחֲכָמִים טוֹב הוּא לְכָל הַצְּדָדִים, שֶׁהֲרֵי לָמַדְנוּ שֶׁהַתּוֹרָה הִיא אֵשׁ, וְהַתּוֹרָה הִיא מַרְתִּיחָה אוֹתוֹ, שֶׁכָּתוּב (ירמיה כג) הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה'.
הלכה פסוקה
א. הַיְתָה צוֹאָה בְּגוּמָא עוֹמֵד בְּסַנְדְּלוֹ עַל הַגּוּמָא וְקוֹרֵא וְהוּא שֶׁלֹּא יִהְיֶה סַנְדְּלוֹ נוֹגֵעַ בָּהּ. הָיְתָה כְּנֶגְדּוֹ צוֹאָה מְעוּטָה בְּיוֹתֵר כְּמוֹ טִפָּה רוֹקֵק עָלֶיהָ רוֹק עָבֶה עַד שֶׁתִּתְכַּסֶּה וְקוֹרֵא. הָיְתָה נְטִישַׁת צוֹאָה עַל בְּשָׂרוֹ אוֹ יָדָיו מְטוּנָפוֹת מִבֵּית הַכִּסֵּא וְלֹא הָיָה לָהּ רֵיחַ רַע כְּלַל מִפְּנֵי קוֹטְנָן אוֹ יְבֵשׁוּתָן מֻתָּר לִקְרוֹת לְפִי שֶׁאֵין לָהֶן רֵיחַ רָע. אֲבָל אִם הָיְתָה בִּמְקוֹמָהּ אַף עַל פִּי שֶׁאֵינָה נִרְאֵית כְּשֶׁהוּא עוֹמֵד הוֹאִיל וְנִרְאֵית כְּשֶׁהוּא יוֹשֵׁב אֲסוּר לִקְרוֹת עַד שֶׁיְּקַנַּח יָפֶה יָפֶה מִפְּנֵי שֶׁהַצוֹאָה לַחָה הִיא וְיֵשׁ לָהּ רֵיחַ רַע וְכַמָּה גְאוֹנִים הוֹרוּ שֶׁאָסוּר לִקְרוֹת אִם הָיוּ יָדָיו מְטוּנָפוֹת וְכֵן רָאוּי לַעֲשׂוֹת:
ב. רֵיחַ רַע שֶׁיֵּשׁ לוֹ עִיקָר מַרְחִיק אַרְבַּע אַמּוֹת וְקוֹרֵא אִם פָּסַק הָרֵיחַ. וְאִם לֹא פָסַק הָרֵיחַ מַרְחִיק עַד מָקוֹם שֶׁפָּסַק הָרֵיחַ וְקוֹרֵא וְשֶׁאֵין לָהּ עִיקָר כְּגוֹן מִי שֶׁיָּצָא מִמֶּנּוּ רוּחַ מִלְּמַטָּה מַרְחִיק עַד מָקוֹם שֶׁתִּכְלֶה הָרֵיחַ וְקוֹרֵא. גְּרַף שֶׁל רֵעִי וְעָבִיט שֶׁל מֵימֵי רַגְלַיִם אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּן וְאַף עַל פִּי שֶׁאֵין בָּהֶם כְּלוּם וְאֵין לָהֶם רֵיחַ רַע מִפְּנֵי שֶׁהֵם כְּבֵית הַכִּסֵּא:
If ordure is in a hollow in the ground, one may stand with his sandal covering the hollow and read the Shema, provided that the sandal is not in contact with the ordure. If it is exceedingly minute, a mere drop, he expectorates thick saliva upon it till it is covered and reads the Shema…. Many Geonim have decided that it is forbidden to read the Shema if the hands are unclean and it is right to follow this ruling.
Where a foul odor emanates from any substance, one must move away [from it] to a distance of four cubits, and then one may read the Shema, if the odor has ceased. If it is still perceptible, one must move to a further distance where it is no longer perceptible…. The Shema may not be read in front of a cesspool or before a chamberpot, even though these are empty and emit no odor, they being regarded as a latrine.
מוסר
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אֵין הָעוֹלָם מִתְקַיֵּים אֶלָּא בְּמִי שֶׁבּוֹלֵם פִּיו בִּשְׁעַת מְרִיבָה וכו' שֶׁנֶּאֱמַר (איוב כ''ו) תּוֹלֶה אֶרֶץ עַל בְּלִימָה רַבִּי אַבָּהוּ אוֹמֵר עַל מִי שֶׁמֵּשִׂים עַצְמוֹ כְּמִי שֶׁאֵינוֹ וכו'. וְתָנוּ רַבָּנָן הַנֶּעֱלָבִים וְאֵינָם עוֹלְבִים שׁוֹמְעִין חֶרְפָּתָם וְאֵינָן מְשִׁיבִין עֲלֵיהֶם הַכָּתוּב אוֹמֵר (שופטים ה') וְאוֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ. וְאָמַר אֵלִיָּהוּ זִכְרוֹנוֹ לִבְרָכָה לְעוֹלָם הֱוֵי עָלוּב לִבְנֵי אָדָם וְלִבְנֵי בֵיתֶךָ יוֹתֵר מִכֻּלָּם. וְאָמַר אַבָּא אֵלִיָּהוּ ז''ל לְעוֹלָם אֵין תּוֹרָה מִתְפָּרֶשֶׁת אֶלָּא בְּמִי שֶׁאֵינוֹ קַפְּדָן. וְאַף אֲנִי אֵינִי נִגְלָה אֶלָּא לְמִי שֶׁאֵינוֹ קַפְּדָן. אַשְׁרֵי אָדָם מַכִּיר עֶרְכּוֹ וְיוֹם הַמִיתָה נֶגֶד עֵינָיו. וְיוֹדֵעַ שֶׁהוּא לִפְנֵי הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ וְזוֹכֵר שֶׁנּוֹתֵן לוֹ חַיִּים לְעוֹבְדוֹ וְלַעֲסוֹק בְּתוֹרָתוֹ אִם כֵן וְכֵן הוּא עוֹשֶׂה וַדַּאי אָהוּב לְמַעְלָה וְנֶחְמָד לְמַטָּה וַה' עִמּוֹ: