תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
כה (יא) יוֹבֵ֣ל הִ֗וא שְׁנַ֛ת הַחֲמִשִּׁ֥ים שָׁנָ֖ה תִּהְיֶ֣ה לָכֶ֑ם לֹ֣א תִזְרָ֔עוּ וְלֹ֤א תִקְצְרוּ֙ אֶת־סְפִיחֶ֔יהָ וְלֹ֥א תִבְצְר֖וּ אֶת־נְזִרֶֽיהָ׃
יוֹבֵלָא הִיא שְׁנַת חַמְשִׁין שְׁנִין תְּהֵי לְכוֹן לָא תִזְרְעוּן וְלָא תַחְצְדוּן יָת כַּתָּהָא וְלָא תִקְטְפוּן יָת שִׁבְקָהָא:
(יב) כִּ֚י יוֹבֵ֣ל הִ֔וא קֹ֖דֶשׁ תִּהְיֶ֣ה לָכֶ֑ם מִ֨ן־הַשָּׂדֶ֔ה תֹּאכְל֖וּ אֶת־תְּבוּאָתָֽהּ׃
אֲרֵי יוֹבֵלָא הִיא קוּדְשָׁא תְהֵי לְכוֹן מִן חַקְלָא תֵּיכְלוּן יָת עֲלַלְתַּהּ:
(יג) בִּשְׁנַ֥ת הַיּוֹבֵ֖ל הַזֹּ֑את תָּשֻׁ֕בוּ אִ֖ישׁ אֶל־אֲחֻזָּתֽוֹ׃
בְּשַׁתָּא דְיוֹבֵלָא הָדָא תְּתוּבוּן גְּבַר לְאַחֲסַנְתֵּיהּ:
(יד) וְכִֽי־תִמְכְּר֤וּ מִמְכָּר֙ לַעֲמִיתֶ֔ךָ א֥וֹ קָנֹ֖ה מִיַּ֣ד עֲמִיתֶ֑ךָ אַל־תּוֹנ֖וּ אִ֥ישׁ אֶת־אָחִֽיו׃
וַאֲרֵי תְזַבֵּן זְבִינִין לְחַבְרָךְ אוֹ תִזְבֵּן מִידָא דְחַבְרָךְ לָא תוֹנוּן גְּבַר יָת אֲחוֹהִי:
(טו) בְּמִסְפַּ֤ר שָׁנִים֙ אַחַ֣ר הַיּוֹבֵ֔ל תִּקְנֶ֖ה מֵאֵ֣ת עֲמִיתֶ֑ךָ בְּמִסְפַּ֥ר שְׁנֵֽי־תְבוּאֹ֖ת יִמְכׇּר־לָֽךְ׃
בְּמִנְיַן שְׁנַיָּא בָּתַר יוֹבֵלָא תִּזְבֵּן מִן חַבְרָךְ בְּמִנְיַן שְׁנֵי עֲלַלְתָּא יְזַבֶּן לָךְ:
25 (11) A jubilee shall that fiftieth year be to you: you shall not sow, neither reap that which grows of itself in it, nor gather in it the grapes of thy undressed vine.
(12) For it is the jubilee; it shall be holy to you: you shall eat its increase out of the field.
(13) In the year of this jubilee you shall return every man to his possession.
(14) And if thou sell aught to thy neighbour, or buy aught of thy neighbour’s hand, you shall not defraud one another:
(15) according to the number of years after the jubilee thou shalt buy of thy neighbour, and according to the number of years of the fruits he shall sell to thee:
נביאים
לב (טז) וָאֶתְפַּלֵּ֖ל אֶל־יְהֹוָ֑ה אַחֲרֵ֤י תִתִּי֙ אֶת־סֵ֣פֶר הַמִּקְנָ֔ה אֶל־בָּר֥וּךְ בֶּן־נֵרִיָּ֖ה לֵאמֹֽר׃
וְצַלֵיתִי קֳדָם יְיָ בָּתַר דִיהָבֵית יַת שִׁטְרָא דִזְבִינֵי לְבָרוּךְ בַּר נֵרִיָה לְמֵימָר:
(יז) אֲהָהּ֮ אֲדֹנָ֣י יֱהֹוִה֒ הִנֵּ֣ה ׀ אַתָּ֣ה עָשִׂ֗יתָ אֶת־הַשָּׁמַ֙יִם֙ וְאֶת־הָאָ֔רֶץ בְּכֹֽחֲךָ֙ הַגָּד֔וֹל וּבִֽזְרֹעֲךָ֖ הַנְּטוּיָ֑ה לֹֽא־יִפָּלֵ֥א מִמְּךָ֖ כׇּל־דָּבָֽר׃
קַבֵּיל בָּעוּתִי יְיָ אֱלֹהִים הָא אַתְּ עֲבַדְתָּא יַת שְׁמַיָא וְיַת אַרְעָא בְחֵילָךְ רַבָּא וּבִדְרָעָךְ מְרַמְמָא לָא יִתְכַּסֵי מִן קָדָמָךְ כָּל פִּתְגָם:
(יח) עֹ֤שֶׂה חֶ֙סֶד֙ לַֽאֲלָפִ֔ים וּמְשַׁלֵּם֙ עֲוֺ֣ן אָב֔וֹת אֶל־חֵ֥יק בְּנֵיהֶ֖ם אַחֲרֵיהֶ֑ם הָאֵ֤ל הַגָּדוֹל֙ הַגִּבּ֔וֹר יְהֹוָ֥ה צְבָא֖וֹת שְׁמֽוֹ׃
עֱבֵיד טִיבוּ לְאַלְפֵי דָרִין וּמְשַׁלֵם חוֹבֵי אֲבָהָתָא לְבָנַיָא כַּד מְשַׁלְמִין לְמֶחֱטֵי בַּתְרֵיהוֹן אֱלָהָא רַבָּא גַבְרָא יְיָ צְבָאוֹת שְׁמֵיהּ:
(יט) גְּדֹל֙ הָֽעֵצָ֔ה וְרַ֖ב הָעֲלִֽילִיָּ֑ה אֲשֶׁר־עֵינֶ֣יךָ פְקֻח֗וֹת עַל־כׇּל־דַּרְכֵי֙ בְּנֵ֣י אָדָ֔ם לָתֵ֤ת לְאִישׁ֙ כִּדְרָכָ֔יו וְכִפְרִ֖י מַעֲלָלָֽיו׃
דְרַבְרְבִין מִלְכוֹהִי וְסַגִיאִין עוֹבָדוֹהִי דִי קָדָמָךְ גַלְיָן כָּל אוֹרְחַת בְּנֵי אֱנָשָׁא לְמִתַּן לֶאֱנַשׁ כְּאוֹרְחָתֵיהּ וּכְפֵירֵי עוֹבָדוֹהִי:
(כ) אֲשֶׁר־שַׂ֠מְתָּ אֹת֨וֹת וּמֹפְתִ֤ים בְּאֶֽרֶץ־מִצְרַ֙יִם֙ עַד־הַיּ֣וֹם הַזֶּ֔ה וּבְיִשְׂרָאֵ֖ל וּבָאָדָ֑ם וַתַּעֲשֶׂה־לְּךָ֥ שֵׁ֖ם כַּיּ֥וֹם הַזֶּֽה׃
דְשַׁוֵיתָא אָתִין וּמוֹפְתִין בְּאַרְעָא דְמִצְרַיִם עַד יוֹמָא הָדֵין וּלְיִשְׂרָאֵל עֲבַדְתָּא פְּרִישָׁן בְּגוֹ בְּנֵי אֱנָשָׁא וַעֲבַדְתָּא לָךְ שׁוּם בְּיוֹמָא הָדֵין:
32 (16) Now when I had delivered the deed of the purchase to Barukh the son of Neriyya, I prayed to the Lord, saying,
(17) Ah Lord God! behold, Thou hast made the heaven and the earth by Thy great power and stretched out arm, and there is nothing too hard for Thee:
(18) Thou showst loyal love to thousands, and dost recompense the iniquity of the fathers into the bosom of their children after them: O great and mighty God! the Lord of hosts is his name,
(19) Great in counsel, and mighty in performance: Thy eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:
(20) who has set signs and wonders in the land of Miżrayim, to this day, and in Yisra᾽el, and among mankind: and hast made Thee a name, as at this day;
כתובים
כח (כא) הַֽכֵּר־פָּנִ֥ים לֹא־ט֑וֹב וְעַל־פַּת־לֶ֝֗חֶם יִפְשַׁע־גָּֽבֶר׃
מִסַב בְּאַפֵּי לָא טָב וְעַל פִּתְּחָא דְלַחְמָא נְחוּב גַבְרָא:
(כב) נִ֥בְהָֽל לַה֗וֹן אִ֭ישׁ רַ֣ע עָ֑יִן וְלֹא־יֵ֝דַ֗ע כִּי־חֶ֥סֶר יְבֹאֶֽנּוּ׃
דְמִסְתַּרְהַב לְמַזָלָא גַבְרָא דְבִישׁ עַיְנֵיהּ וְלָא יְדַע דְחוּסְרָנָא אָתֵי עֲלוֹי:
(כג) מ֘וֹכִ֤יחַ אָדָ֣ם אַ֭חֲרַי חֵ֣ן יִמְצָ֑א מִֽמַּחֲלִ֥יק לָשֽׁוֹן׃
דְמַכַס לְבַר נָשָׁא קֳדָמוֹי חֶסְדָא נִשְׁכַּח טָב מִן הוּא דְמַפְלֵיג בְּלִישָׁן:
(כד) גּוֹזֵ֤ל ׀ אָ֘בִ֤יו וְאִמּ֗וֹ וְאֹמֵ֥ר אֵֽין־פָּ֑שַׁע חָבֵ֥ר ה֝֗וּא לְאִ֣ישׁ מַשְׁחִֽית׃
דְגָזֵל לַאֲבוּי וּלְאִמֵיהּ וַאֲמַר לֵית חוֹבָא חַבְרָא הוּא לְגַבְרָא מְחַבְּלָנָא:
(כה) רְחַב־נֶ֭פֶשׁ יְגָרֶ֣ה מָד֑וֹן וּבֹטֵ֖חַ עַל־יְהֹוָ֣ה יְדֻשָּֽׁן׃
גַבְרָא רְחַב מְגָרֵג תִּגְרֵי וְדִמְסַבַּר בֵּאלָהָא נִדְהוֹן:
28 (21) To have respect of persons is not good: for a man will transgress for a piece of bread.
(22) The man of evil eye is eager for wealth: he does not know that want will come upon him.
(23) He who rebukes a man shall find more favour afterwards than he who flatters with the tongue.
(24) He who robs his father or his mother, and says, It is no transgression; he is companion of a destroyer.
(25) He that is of a greedy heart stirs up strife: but he that puts his trust in the Lord shall be made rich.
משנה
א. הָאוֹמֵר לַחֲבֵרוֹ, צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית וְהָלַךְ וְקִדְּשָׁהּ לְעַצְמוֹ, מְקֻדֶּשֶׁת. וְכֵן הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שְׁלשִׁים יוֹם, וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלשִׁים יוֹם, מְקֻדֶּשֶׁת לַשֵּׁנִי. בַּת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵעַכְשָׁיו וּלְאַחַר שְׁלשִׁים יוֹם, וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלשִׁים יוֹם, מְקֻדֶּשֶׁת וְאֵינָהּ מְקֻדֶּשֶׁת. בַּת יִשְׂרָאֵל לְכֹהֵן אוֹ בַת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה:
ב. הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁאֶתֵּן לָךְ מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְהוּא יִתֵּן. עַל מְנָת שֶׁאֶתֵּן לָךְ מִכָּאן וְעַד שְׁלשִׁים יוֹם, נָתַן לָהּ בְּתוֹךְ שְׁלשִׁים, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁיֶּשׁ לִי מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ. עַל מְנָת שֶׁאַרְאֵךְ מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶה לָהּ. וְאִם הֶרְאָהּ עַל הַשֻּׁלְחָן, אֵינָהּ מְקֻדֶּשֶׁת:
ג. עַל מְנָת שֶׁיֶּשׁ לִי בֵית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ. עַל מְנָת שֶׁיֶּשׁ לִי בְמָקוֹם פְּלוֹנִי, אִם יֶשׁ לוֹ בְאוֹתוֹ מָקוֹם, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁאַרְאֵךְ בֵּית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶנָּה. וְאִם הֶרְאָהּ בַּבִּקְעָה, אֵינָהּ מְקֻדֶּשֶׁת:
ד. רַבִּי מֵאִיר אוֹמֵר, כָּל תְּנַאי שֶׁאֵינוֹ כִתְנַאי בְּנֵי גָד וּבְנֵי רְאוּבֵן, אֵינוֹ תְנַאי, שֶׁנֶּאֱמַר (במדבר לב), וַיֹּאמֶר משֶׁה אֲלֵהֶם אִם יַעַבְרוּ בְנֵי גָד וּבְנֵי רְאוּבֵן, וּכְתִיב, וְאִם לֹא יַעַבְרוּ חֲלוּצִים. רַבִּי חֲנִינָא בֶן גַּמְלִיאֵל אוֹמֵר, צָרִיךְ הָיָה הַדָּבָר לְאָמְרוֹ, שֶׁאִלְמָלֵא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁאֲפִלּוּ בְאֶרֶץ כְּנַעַן לֹא יִנְחָלוּ:
ה. הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר, כְּסָבוּר הָיִיתִי שֶׁהִיא כֹהֶנֶת וַהֲרֵי הִיא לְוִיָּה, לְוִיָּה וַהֲרֵי הִיא כֹהֶנֶת, עֲנִיָּה וַהֲרֵי הִיא עֲשִׁירָה, עֲשִׁירָה וַהֲרֵי הִיא עֲנִיָּה, הֲרֵי זוֹ מְקֻדֶּשֶׁת, מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ. הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵּר אוֹ לְאַחַר שֶׁתִּתְגַּיְּרִי, לְאַחַר שֶׁאֶשְׁתַּחְרֵר אוֹ לְאַחַר שֶׁתִּשְׁתַּחְרְרִי, לְאַחַר שֶׁיָּמוּת בַּעֲלֵךְ אוֹ לְאַחַר שֶׁתָּמוּת אֲחוֹתֵךְ, לְאַחַר שֶׁיַּחֲלֹץ לָךְ יְבָמֵךְ, אֵינָהּ מְקֻדֶּשֶׁת. וְכֵן הָאוֹמֵר לַחֲבֵרוֹ, אִם יָלְדָה אִשְׁתְּךָ נְקֵבָה הֲרֵי הִיא מְקֻדֶּשֶׁת לִי, אֵינָהּ מְקֻדֶּשֶׁת. אִם הָיְתָה אֵשֶׁת חֲבֵרוֹ מְעֻבֶּרֶת וְהֻכַּר עֻבָּרָהּ, דְּבָרָיו קַיָּמִין, וְאִם יָלְדָה נְקֵבָה, מְקֻדֶּשֶׁת:
ו. הָאוֹמֵר לְאִשָּׁה הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁאֲדַבֵּר עָלַיִךְ לַשִּׁלְטוֹן וְאֶעֱשֶׂה עִמָּךְ כְּפוֹעֵל, דִּבֶּר עָלֶיהָ לַשִּׁלְטוֹן וְעָשָׂה עִמָּהּ כְּפוֹעֵל, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁיִּרְצֶה אַבָּא, רָצָה הָאָב, מְקֻדֶּשֶׁת. וְאִם לָאו אֵינָה מְקֻדֶּשֶׁת. מֵת הָאָב, הֲרֵי זוֹ מְקֻדֶּשֶׁת. מֵת הַבֵּן, מְלַמְּדִין הָאָב לוֹמַר שֶׁאֵינוֹ רוֹצֶה:
ז. קִדַּשְׁתִּי אֶת בִּתִּי וְאֵינִי יוֹדֵעַ לְמִי קִדַּשְׁתִּיהָ, וּבָא אֶחָד וְאָמַר אֲנִי קִדַּשְׁתִּיהָ, נֶאֱמָן. זֶה אָמַר אֲנִי קִדַּשְׁתִּיהָ וְזֶה אָמַר אֲנִי קִדַּשְׁתִּיהָ, שְׁנֵיהֶם נוֹתְנִים גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס:
ח. קִדַּשְׁתִּי אֶת בִּתִּי, קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא קְטַנָּה, נֶאֱמָן. קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. נִשְׁבֵּית וּפְדִיתִיהָ, בֵּין שֶׁהִיא קְטַנָּה בֵּין שֶׁהִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. מִי שֶׁאָמַר בִּשְׁעַת מִיתָתוֹ, יֶשׁ לִי בָנִים, נֶאֱמָן. יֶשׁ לִי אַחִים, אֵינוֹ נֶאֱמָן. הַמְקַדֵּשׁ אֶת בִּתּוֹ סְתָם, אֵין הַבּוֹגְרוֹת בִּכְלָל:
ט. מִי שֶׁיֶּשׁ לוֹ שְׁתֵּי כִתֵּי בָנוֹת מִשְּׁתֵּי נָשִׁים, וְאָמַר קִדַּשְׁתִּי אֶת בִּתִּי הַגְּדוֹלָה וְאֵינִי יוֹדֵעַ אִם גְּדוֹלָה שֶׁבַּגְּדוֹלוֹת אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת, אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת שֶׁהִיא גְדוֹלָה מִן הַגְּדוֹלָה שֶׁבַּקְּטַנּוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת. קִדַּשְׁתִּי אֶת בִּתִּי הַקְּטַנָּה וְאֵינִי יוֹדֵעַ אִם קְטַנָּה שֶׁבַּקְּטַנּוֹת אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת, אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת שֶׁהִיא קְטַנָּה מִן הַקְּטַנּוֹת שֶׁבַּגְּדוֹלוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת:
י. הָאוֹמֵר לְאִשָּׁה, קִדַּשְׁתִּיךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּנִי, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו. הִיא אוֹמֶרֶת קִדַּשְׁתָּנִי וְהוּא אוֹמֵר לֹא קִדַּשְׁתִּיךְ, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. קִדַּשְׁתִּיךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּ אֶלָּא בִתִּי, הוּא אָסוּר בִּקְרוֹבוֹת גְּדוֹלָה, וּגְדוֹלָה מֻתֶּרֶת בִּקְרוֹבָיו. הוּא מֻתָּר בִּקְרוֹבוֹת קְטַנָּה, וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו:
יא. קִדַּשְׁתִּי אֶת בִּתֵּךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּ אֶלָּא אוֹתִי, הוּא אָסוּר בִּקְרוֹבוֹת קְטַנָּה, וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו, הוּא מֻתָּר בִּקְרוֹבוֹת גְּדוֹלָה, וּגְדוֹלָה אֲסוּרָה בִקְרוֹבָיו:
יב. כָּל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְאֵין עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר. וְאֵיזֶה, זוֹ כֹהֶנֶת, לְוִיָּה וְיִשְׂרְאֵלִית שֶׁנִּשְּׂאוּ לְכֹהֵן וּלְלֵוִי וּלְיִשְׂרָאֵל. וְכָל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְיֵשׁ עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַפָּגוּם. וְאֵיזוֹ, זוֹ אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין. וְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין אֲבָל יֶשׁ לָהּ עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד מַמְזֵר. וְאֵיזֶה, זֶה הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה. וְכָל מִי שֶׁאֵין לָהּ לֹא עָלָיו וְלֹא עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד כְּמוֹתָהּ. וְאֵיזֶה, זֶה וְלַד שִׁפְחָה וְנָכְרִית:
יג. רַבִּי טַרְפוֹן אוֹמֵר, יְכוֹלִין מַמְזֵרִים לִטַּהֵר. כֵּיצַד. מַמְזֵר שֶׁנָּשָׂא שִׁפְחָה, הַוָּלָד עֶבֶד. שִׁחְרְרוֹ, נִמְצָא הַבֵּן בֶּן חוֹרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הֲרֵי זֶה עֶבֶד מַמְזֵר:
1. With regard to one man who says to another: Go and betroth so-and-so to me, and the latter went and betrothed her to himself, she is betrothed to the second man. And similarly, with regard to one who says to a woman: You are hereby betrothed to me after thirty days, and another man came and betrothed her within those thirty days, she is betrothed to the second man. This is a full-fledged betrothal, so that if she is an Israelite woman betrothed to a priest, she may partake of teruma. If the first man said to the woman: You are hereby betrothed to me from now, and only after thirty days shall the betrothal take effect, and another man came and betrothed her within those thirty days, there is uncertainty whether she is betrothed or whether she is not betrothed to each of them. Consequently, if she was the daughter of a non-priest betrothed to a priest, or the daughter of a priest betrothed to an Israelite, she may not partake of teruma. Since her betrothal is uncertain, the daughter of a non-priest cannot be considered the wife of a priest, and similarly a priest’s daughter who is doubtfully married to an Israelite loses her right to partake of teruma as the daughter of a priest.
2. With regard to one who says to a woman: You are hereby betrothed to me with this peruta on the condition that I will give you two hundred dinars, she is betrothed immediately and he shall give her the money. If he said to her that the betrothal is: On the condition that I will give you a particular sum of money from now and until thirty days, if he gave the money to her within thirty days she is betrothed, but if not, she is not betrothed. If he said to her that the betrothal is: On the condition that I have two hundred dinars, she is betrothed if he has this sum. If he said to her that the betrothal is: On the condition that I will show you two hundred dinars, she is betrothed, and he shall show the money to her. And if he is a moneychanger and shows her money belonging to others on the moneychangers’ table, she is not betrothed, as his statement means that he will show her money of his own.
3. With regard to one who says to a woman: You are hereby betrothed to me on the condition that I possess tillable land of a beit kor of earth, she is betrothed, provided that he possesses such land. If he said to her that the betrothal is: On the condition that I possess land in such and such a place, if he possesses land in that place she is betrothed, but if not she is not betrothed. If he said to her: You are hereby betrothed to me on the condition that I will show you a beit kor of earth, she is betrothed, and he shall show her. And if he showed her land in a valley, i.e., a field that does not belong to him among other fields, she is not betrothed.
4. Rabbi Meir says: Any condition that is not doubled, i.e., which does not specify both the result of fulfilling the condition and the result of the condition remaining unfulfilled, like the condition Moses stipulated with the children of Gad and the children of Reuben who sought to settle on the eastern side of the Jordan, is not a valid condition and is not taken into account at all. As it is stated: “And Moses said to them, if the children of Gad and the children of Reuben pass over the Jordan with you, every man armed for battle before the Lord, and the land shall be subdued before you, then you shall give them the land of Gilead for a possession” (Numbers 32:29). And it is written afterward: “But if they will not pass over armed with you, they shall receive a possession among you in the land of Canaan” (Numbers 32:30). Rabbi Ḥanina ben Gamliel says: One cannot derive the requirements of conditions in general from that particular case, as with regard to the nullification of the condition of the children of Gad and Reuben it was necessary to state the matter, as otherwise, if the verse had not specified both sides of the condition, it might have been thought it meant that they will not inherit even in the land of Canaan. One might have thought that if the tribes of Gad and Reuben would not fulfill the condition, they would forfeit their right to inherit anywhere. It was therefore necessary to specify that they would not lose their portion in Eretz Yisrael. Consequently, it is possible that with regard to a standard condition, where no such misunderstanding is likely to take place, it is not necessary to mention both sides.
5. With regard to one who betroths a woman and later says: When I betrothed her I thought that she was the daughter of a priest, and it turned out that she is the daughter of a Levite, or if he claims that he thought she was the daughter of a Levite and she is actually the daughter of a priest, or if he claims that he thought she was poor and she is wealthy; or wealthy and she is poor, in all of these cases she is betrothed, because she did not mislead him, and no explicit condition was stated with regard to these matters. With regard to one who says to a woman: You are hereby betrothed to me after I convert, or: After you convert, or if he was a Canaanite slave and says: After I am emancipated, or if she was a Canaanite maidservant and he says: After you are emancipated, or if he says to a married woman: After your husband dies, or to his wife’s sister: After your sister dies, or if he says to a woman awaiting levirate marriage or ḥalitza from a brother-in-law [yavam], who in the opinion of this tanna cannot be betrothed by another man: After your yavam performs ḥalitza for you, in all these cases she is not betrothed. Since he cannot betroth her at the present time, his attempt at betrothal is ineffective. And similarly, with regard to one who says to another: If your wife gives birth to a female the child is hereby betrothed to me, even if she becomes pregnant, or is pregnant but her pregnancy is not known, if she gives birth to a girl, that child is not betrothed to him. But if he said this when the wife of the other man was pregnant and her fetus was discernible at the time, i.e., her pregnancy was known, his statement is upheld, and therefore if she gives birth to a girl, the child is betrothed to him.
6. With regard to one who says to a woman: You are hereby betrothed to me on the condition that I will speak in your favor to the authorities, e.g., to help her address some legal matter, or: On the condition that I will act for you as a laborer, if he spoke in her favor to the authorities or acted for her as a laborer, she is betrothed. But if not, she is not betrothed. With regard to one who betroths a woman and says to her that the betrothal is: On the condition that my father will want this betrothal, if his father wants it, she is betrothed; but if not, she is not betrothed. If the father dies, she is betrothed, despite the fact that he did not reveal his wishes. If the son dies, one instructs the father to say that he does not want the betrothal, so that the betrothal will never have taken effect, thereby enabling her to avoid the requirement of levirate marriage.
7. With regard to a man who said: I betrothed my minor daughter to someone but I do not know to whom I betrothed her, and one man came forward and said: I betrothed her, his claim is deemed credible. If two men stepped forward and this one said: I betrothed her, and that one said: I betrothed her, they must both give her a bill of divorce to render it permitted for her to marry anyone else. And if they so desire, one of them gives her a bill of divorce and the other one may marry her.
8. If a father says: I betrothed my minor daughter to someone, or: I betrothed her to someone and accepted her divorce when she was a minor girl, and she is still a minor girl at the time of this statement, he is deemed credible to render her forbidden to all other men as a married woman, or to a priest as a divorced woman. But if he says: I betrothed her to someone and accepted her divorce when she was a minor, and she is an adult woman at the time of his declaration, his statement is not deemed credible. Likewise, if he says: She was taken captive and I redeemed her, he is not deemed credible to disqualify her from marrying a priest whether she was a minor girl or an adult woman. With regard to one who said at the time of his death: I have children, in which case his wife does not require levirate marriage after his death, he is deemed credible. But if he said on his deathbed: I have brothers, indicating that it is prohibited for her to marry anyone else until one of his brothers performs ḥalitza with her after his death, he is not deemed credible. In the case of one who betroths his daughter to a man without specification, i.e., without specifying which daughter he meant, the grown women are not included among those who might be betrothed, since he does not have the right to betroth them.
9. With regard to one who has two groups of daughters from two women, i.e., one group of daughters from each wife, and he said: I betrothed my elder daughter to someone but I do not know if I meant the eldest of the older group of daughters, or the eldest of the younger group of daughters, or the youngest of the older group, who is nevertheless older than the eldest of the younger group, all the daughters are forbidden, except for the youngest of the younger group. This is the statement of Rabbi Meir. Rabbi Yosei says: Despite the uncertainty, they are all permitted except for the eldest of the older group, as one who says elder without further specification means the oldest of them all. Similarly, if one said: I betrothed my younger daughter, but I do not know if I meant the youngest of the younger group, or the youngest of the older group, or the eldest of the younger group who is younger than the youngest of the older group, they are all forbidden, except for the eldest of the older group. This is the statement of Rabbi Meir. Rabbi Yosei says: They are all permitted except for the youngest of the younger group.
10. With regard to one who says to a woman: I betrothed you, and she says: You did not betroth me, he is forbidden to her relatives, as his claim that he has betrothed her renders himself forbidden to her relatives. And she is permitted to his relatives, in accordance with her stance that she is not betrothed to him. If she says: You betrothed me, and he says: I did not betroth you, he is permitted to her relatives and she is forbidden to his relatives by the same reasoning. If a man says to a woman: I betrothed you, and she says: You betrothed only my daughter, he is forbidden to the relatives of the older woman, the mother, whom he claims to have betrothed, and the older woman is permitted to his relatives. He is permitted to the relatives of the younger woman, the daughter, as he maintains that he did not betroth her, and the younger woman is permitted to his relatives, since her mother’s statement is insufficient to render her forbidden.
11. Similarly, if he says: I betrothed your daughter, and she, the mother, says: You betrothed only me, he is forbidden to the relatives of the younger woman, and the younger woman is permitted to his relatives; he is permitted to the relatives of the older woman, and the older woman is forbidden to his relatives.
12. There is a principle with regard to the hala-khot of lineage: Any case where there is betrothal, i.e., where the betrothal takes effect, and the marriage involves no transgression by Torah law, the lineage of the offspring follows the male, his father. And in which case is this applicable? For example, this is the case with regard to the daughter of a priest; or the daughter of a Levite; or the daughter of an Israelite, who married a priest, a Levite, or an Israelite. In all these cases the child’s lineage is established by his father’s family. And any case where there is a valid betrothal and yet there is a transgression, the offspring follows the flawed parent. And in which case is this applicable? For example, this is the case of a widow who is married to a High Priest, or a divorced woman or a ḥalutza who is married to a common priest, or a mamzeret or a Gibeonite woman who is married to an Israelite, or an Israelite woman who is married to a mamzer or to a Gibeonite. In these situations the child inherits the status of the blemished parent. And in any case where a woman cannot join in betrothal with a particular man, as the betrothal does not take effect, but she can join in betrothal with others, i.e., the woman is considered a member of the Jewish people and can marry other Jews, in these cases the offspring is a mamzer. And in which case is this applicable? This is one who engages in intercourse with any one of those with whom relations are forbidden that are written in the Torah. And in any case where a woman cannot join in betrothal with him or with others, the offspring is like her. He is not considered his father’s son at all, but has the same status as his mother. And in which case is this applicable? This is the offspring of a Canaanite maidservant or a gentile woman, as her child is a slave or a gentile like her. If he converts, he is not a mamzer.
13. Rabbi Tarfon says: Mamzerim can be purified, so that their offspring will not be mamzerim. How so? With regard to a mamzer who married a Canaanite maidservant, their offspring is a slave. If his master subsequently emancipates him, that son is found to be a freeman, rather than a mamzer. Rabbi Eliezer says: This method is not effective, as this son is a mamzer slave.
גמרא
אָמַר רַבָּה בַּר בַּר חָנָה כָּל הַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָה הוֹגֶנֶת לוֹ מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ חֲרָשׁוֹ לְכָל הָעוֹלָם כֻּלּוֹ וּזְרָעוֹ מֶלַח שֶׁנֶּאֱמַר (עזרא ב') אֵלֶּה הָעוֹלִים מִתֵּל מֶלַח תֵּל חַרְשָׁא אָמַר רָבָא בַּר רַב אַדָּא אָמַר רַב כָּל הַנּוֹשֵׂא אִשָּׁה לְשֵׁם מָמוֹן הַוְיָין לֵיהּ בָּנִים שֶׁאֵינָם מְהוּגָנִים. שֶׁנֶּאֱמַר (הושע ה') בַּה' בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ וְשֶׁמֶא תֹאמַר מָמוֹנָם פָּלַט תַּלְמוּד לוֹמַר (שם) עַתָּה יֹאכְלֵם חֹדֶשׁ אֶת חֶלְקֵיהֶם. וְשֶׁמֶא תֹאמַר חֶלְקוֹ וְלֹא חֶלְקָהּ תַּלְמוּד לוֹמַר חֶלְקֵיהֶם וְשֶׁמֶא תֹאמַר לִזְמַן מְרֻבֶּה תַּלְמוּד לוֹמַר חֹדֶשׁ מַאי מַשְׁמַע אָמַר רַב נַחְמָן בַּר יִצְחָק חֹדֶשׁ נִכְנָס וְחֹדֶשׁ יוֹצֵא וּמָמוֹנָם אָבַד. וְאָמַר רַבָּה בַּר רַב אַדָּא וְאַמְרֵי לָהּ אָמַר רַב סַלָא אָמַר רַב הַמְנוּנָא כָּל הַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָה הוֹגֶנֶת לוֹ אֵלִיָּהוּ כּוֹפְתוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצְעוֹ. וְתָנָא עַל כֻּלָּם אֵלִיָּהוּ כוֹתֵב וְהַקָּדוֹשׁ בָּרוּךְ הוּא חוֹתֵם אוֹי לוֹ לְפוֹסֵל אֶת זַרְעוֹ וּלְפוֹגֵם אֶת מִשְׁפַּחְתּוֹ וּלְנוֹשֵׂא אִשָּׁה שֶׁאֵינָה הוֹגֶנֶת לוֹ אֵלִיָּהוּ כּוֹפְתוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצְעוֹ: (ע''ב) אָמַר רִבִּי אָבִין בַּר רַב אַדָּא אָמַר רַב כָּל הַנּוֹשֵׂא אִשָּׁה שֶׁאֵינָה הוֹגֶנֶת לוֹ כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ מֵעִיד עַל כָּל הַשְּׁבָטִים וְאֵין מֵעִיד עָלָיו שֶׁנֶּאֱמַר (תהלים קכ''ב) שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל אֵימָתַי הֲוֵי עֵדוּת לְיִשְׂרָאֵל בִּזְמַן שֶׁהַשְּׁבָטִים שִׁבְטֵי יָהּ. אָמַר רִבִּי חָמָא בַר חֲנִינָא כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ אֵין מַשְׁרֶה אֶלָּא עַל מִשְׁפָּחוֹת מְיוּחָסוֹת שֶׁבְּיִשְׂרָאֵל שֶׁנֶּאֱמַר (ירמי' ל') בָּעֵת הַהִיא נְאֻם ה' אֶהְיֶה לֵאלֹהִים לְכֹל מִשְׁפְּחוֹת יִשְׂרָאֵל לְכָל יִשְׂרָאֵל לֹא נֶאֱמַר אֶלָּא לְכָל מִשְׁפְּחוֹת. וְהֵם יִהְיוּ לִי לְעָם. אָמַר רַבָּה בַּר רַב הוּנָא זוּ מַעֲלָה יְתֵירָה יֵשׁ בֵּין יִשְׂרָאֵל לְגֵרִים דְּאִלּוּ בְיִשְׂרָאֵל כְּתִיב בְּהוּ (שם) וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵם יִהְיוּ לִי לְעָם וְאִלּוּ בְּגֵרִים כְּתִיב (שם) מִי הוּא זֶה עָרַב אֶת לִבּוֹ לָגֶשֶׁת אֵלַי נְאֻם ה' וְהָיוּ לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים:
§ Explicating the same verse, Rabba bar bar Ḥana says: In the case of anyone who marries a woman who is not suited for him to marry due to her lineage, the verse ascribes him blame as though he plowed [ḥarash] all of the entire world and sowed it with salt [melaḥ], as it is stated with regard to those of flawed lineage who ascended from Babylonia: “And these were they that ascended from Tel Melah, Tel Harsha.”
Rabba bar Rav Adda says that Rav says: In the case of anyone who marries a woman of flawed lineage only for the sake of money, he will have offspring who will act inappropriately, as it is stated: “They have dealt treacherously against the Lord, for they have begotten strange children; now shall the new moon devour them with their portions” (Hosea 5:7).
Rabba bar Rav Adda explains the verse: And lest you say that at least the money that they received as dowry was spared, although they suffer from the acts of their offspring, the verse states: “Now shall the new moon devour them with their portions,” meaning their property shall be consumed in a single month. And lest you say his portion will be lost but not the portion of his wife, the verse states “their portions” in the plural. And lest you say this will occur after a long time, but in the interim he will benefit from the money, the verse states: “The new moon.” The Gemara asks: From where may it be inferred that their money will be lost immediately? Rav Naḥman bar Yitzḥak said: A month comes and a month goes, and their money is already lost. In any event, the fact that the punishment they receive is the loss of their portions indicates that the sin in this case was marrying for the sake of money.
And Rabba bar Rav Adda says, and some say Rabbi Salla says that Rav Hamnuna says: In the case of anyone who marries a woman who is not suited for him to marry due to her lineage, Elijah binds him in the manner that those liable to receive lashes are bound, and the Holy One, Blessed be He, straps him. And a Sage taught: Concerning all of them, Elijah writes and the Holy One, Blessed be He, signs the following: Woe to he who disqualifies his offspring, and who brings a flaw to his family lineage, and who marries a woman who is not halakhically suited for him to marry. Elijah binds him and the Holy One, Blessed be He, straps him.
He further said: And anyone who disqualifies others by stating that their lineage is flawed, that is a sign that he himself is of flawed lineage. Another indication that one’s lineage is flawed is that he never speaks in praise of others. And Shmuel says: If one habitually claims that others are flawed, he disqualifies himself with his own flaw. The flaw he accuses them of having is in fact the one that he has.
§ The Gemara recounts a related incident: There was a certain man from Neharde’a who entered a butcher shop in Pumbedita. He said to them: Give me meat. They said to him: Wait until the servant of Rav Yehuda bar Yeḥezkel has taken his meat, and then we will give it to you. The man said to them in anger: Who is this Yehuda bar Sheviske’el, a derogatory name for a glutton for meat, that he should precede me, that he should take before me? They went and told Rav Yehuda what the man had said. Rav Yehuda excommunicated him, in accordance with the halakha of one who disparages a Torah scholar. They also said to him that the same man was in the habit of calling people slaves. Rav Yehuda proclaimed about him that he is a slave and may not marry a Jew.
The Gemara continues the story: That man went and summoned Rav Yehuda to judgment before Rav Naḥman, who was a judge in Neharde’a. When the summons arrived in Pumbedita, Rav Yehuda went before Rav Huna to seek his council. Rav Yehuda said to him: Should I go or should I not go? Rav Huna said to him: As for the obligation to go, you are not required to go, since you are a great man and therefore are not under the jurisdiction of Rav Naḥman’s court. But due to the honor of the Exilarch’s house, as Rav Naḥman was the son-in-law of the Exilarch, get up and go.
Rav Yehuda arrived in Neharde’a and found Rav Naḥman constructing a parapet. Rav Yehuda said to Rav Naḥman: Does the Master not hold in accordance with that halakha that Rav Huna bar Idi says that Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three people, so that he not belittle the honor of his position? Rav Naḥman said to him: It is merely a little fence [gundarita] that I am constructing. Rav Yehuda said to him: Is the term ma’akeh, which is written in the Torah, or the corresponding term meḥitza, which the Sages said, distasteful to you? Why do you use a term that is used by neither the Torah nor the Sages?
During their meeting, Rav Naḥman said to him: Let the Master sit on the bench [karfita]. Rav Yehuda said to him: Is the term safsal, which the Sages said, or the word itzteva, which common people say, distasteful to you? Why are you using uncommon terms? Rav Naḥman then said to him: Let the Master eat a citron [etronga]. Rav Yehuda said to him: This is what Shmuel said: Anyone who says etronga demonstrates one-third of a haughtiness of spirit. Why? He should either say etrog, as the Sages called it, or etroga, as common people say in Aramaic. Saying etronga is a sign of snobbery, as it was employed by the aristocratic class. He subsequently said to him: Let the Master drink a cup [anbaga] of wine. Rav Yehuda said to him: Is the term ispargus, as the Sages called it, or anpak, as common people say, distasteful to you?
Later on, Rav Naḥman said to him: Let my daughter Donag come and pour us drinks. Rav Yehuda said to him: This is what Shmuel says: One may not make use of a woman for a service such as this. Rav Naḥman replied: She is a minor. Rav Yehuda retorted: Shmuel explicitly says: One may not make use of a woman at all, whether she is an adult or a minor.
Later on, Rav Naḥman suggested: Let the Master send greetings of peace to my wife Yalta. Rav Yehuda said to him: This is what Shmuel says: A woman’s voice is considered nakedness, and one may not speak with her. Rav Naḥman responded: It is possible to send your regards with a messenger. Rav Yehuda said to him: This is what Shmuel says:
One may not send greetings to a woman even with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naḥman countered by suggesting that he send his greetings with her husband, which would remove all concerns. Rav Yehuda said to him: This is what Shmuel says: One may not send greetings to a woman at all. Yalta, his wife, who overheard that Rav Yehuda was getting the better of the exchange, sent a message to him: Release him and conclude your business with him, so that he not equate you with another ignoramus.
Desiring to release Rav Yehuda, Rav Naḥman said to him: What is the reason that the Master is here? Rav Yehuda said to him: The Master sent me a summons. Rav Naḥman said to him: Now that I have not even learned the Master’s form of speech, as you have demonstrated your superiority to me by reproving me even over such matters, could I have sent a summons to the Master? Rav Yehuda removed the summons from his bosom and showed it to him. While doing so, Rav Yehuda said to him: Here is the man and here is the document. Rav Naḥman said to him: Since the Master has come here, let him present his statement, in order that people should not say: The Sages flatter one another and do not judge each other according to the letter of the law.
Rav Naḥman commenced the deliberation, and said to him: What is the reason that the Master excommunicated that man? Rav Yehuda replied: He caused discomfort to an agent of one of the Sages, and therefore he deserved the punishment of one who causes discomfort to a Torah scholar. Rav Naḥman challenged this answer: If so, let the Master flog him, as Rav would flog one who causes discomfort to an agent of the Sages. Rav Yehuda responded: I punished him more severely than that. Rabbi Yehuda held that excommunication is a more severe punishment than flogging.
Rav Naḥman further inquired: What is the reason that the Master proclaimed about him that he is a slave? Rav Yehuda said to him: Because he is in the habit of calling people slaves, and it is taught: Anyone who disqualifies others by stating that their lineage is flawed, that is a sign that he himself is of flawed lineage. Another indication of his lineage being flawed is that he never speaks in praise of others. And Shmuel said: He disqualifies with his own flaw. Rav Naḥman retorted: You can say that Shmuel said this halakha only to the degree that one should suspect him of being of flawed lineage. But did he actually say this to the extent that one could proclaim about him that he is of flawed lineage?
The Gemara continues the story: Meanwhile, that litigant arrived from Neharde’a. That litigant said to Rav Yehuda: You call me a slave? I, who come from the house of the Hasmonean kings? Rav Yehuda said to him: This is what Shmuel says: Anyone who says: I come from the house of the Hasmonean kings, is a slave. As will be explained, only slaves remained of their descendants.
Rav Naḥman, who heard this exchange, said to Rav Yehuda: Does the Master not hold in accordance with this halakha that Rabbi Abba says that Rav Huna says that Rav says: With regard to any Torah scholar who proceeds to teach a ruling of halakha with regard to a particular issue, if he said it before an action that concerns himself occurred, they should listen to him, and his ruling is accepted. But if not, if he quoted the halakha only after he was involved in an incident related to the halakha he is quoting, they do not listen to him, due to his personal involvement? Your testimony with regard to what Shmuel ruled should be ignored, as you stated it only after the incident. Rav Yehuda said to Rav Naḥman: There is Rav Mattana, who stands by my report, since he has also heard this ruling of Shmuel.
The Gemara continues: Rav Mattana had not seen the city of Neharde’a for thirteen years. That very day he arrived. Rav Yehuda said to him: Does the Master remember what Shmuel said when he was standing with one foot on the bank and one foot on the ferry? Rav Mattana said to him: This is what Shmuel said at that time: Anyone who says: I come from the house of the Hasmonean kings, is a slave, as none remained of them except for that young girl who ascended to the roof and raised her voice and said: From now on, anyone who says: I come from the house of the Hasmonean kings, is a slave. Other than this girl, the only members of the family who remained were descendants of Herod, and he was an Edomite slave.
The girl then fell from the roof and died, leaving only slaves from the Hasmoneans. With the confirmation of the report of the statement of Shmuel, they also publicized in Neharde’a about him, i.e., that man who claimed to come from the Hasmonean kings, that he was a slave.
The Gemara relates: On that day, several marriage contracts were torn up in Neharde’a, as many had their marriages annulled after having discovered that they had married slaves. When Rav Yehuda was leaving Neharde’a, they pursued him, seeking to stone him, as because of him it was publicized that their lineage was flawed. Rav Yehuda said to them: If you are silent, remain silent. And if you will not remain silent, I will reveal about you this statement that Shmuel said: There are two lines of offspring in Neharde’a. One is called the dove’s house, and one is called the raven’s house. And your mnemonic with regard to lineage is: The impure bird, the raven, is impure, meaning flawed, and the pure one, the dove, is pure, meaning unflawed. Upon hearing this, they threw all those stones that they were intending to stone him with from their hands, as they did not want him to reveal who had a flawed lineage. And as a result of all of the stones thrown into the river, a dam arose in the Malka River.
§ The Gemara continues the discussion of those with a flawed lineage: Rav Yehuda proclaimed in Pumbedita: Adda and Yonatan, known residents of that town, are slaves; Yehuda bar Pappa is a mamzer; Bati bar Tuviyya, in his arrogance, did not accept a bill of manumission and is still a slave. Rava proclaimed in his city of Meḥoza: Balla’ai, Danna’ai, Talla’ai, Malla’ai, Zagga’ai: All these families are of flawed lineage. Rav Yehuda likewise says: Gova’ai, the inhabitants of a place called Gova, are in fact Gibeonites, and their name has been corrupted. Similarly, those people known as Dorenunita are from the village of Gibeonites, and they may not marry Jews with unflawed lineage. Rav Yosef says: With regard to this place called Bei Kuvei of Pumbedita, its residents are all descendants of slaves.
Rav Yehuda says that Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pashḥur ben Immer, a priest in the time of Jeremiah, and due to their greatness they were assimilated into the priesthood and became known as priests. And any priest who has the trait of insolence is only from them. Abaye said: They all sit in the rows of honor that are in the city of Neharde’a. The Gemara comments: And this statement disagrees with the statement of Rabbi Elazar, as Rabbi Elazar says: If you see an insolent priest, do not speculate about him that he may be of flawed lineage, since it is stated: “For your people are as those who strive with a priest” (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.
§ The Gemara discusses an idea raised earlier. Rabbi Avin bar Rav Adda says that Rav says: Concerning anyone who marries a woman who is not suited for him to marry, when the Holy One, Blessed be He, rests His Divine Presence upon the Jewish people, He testifies with regard to all the tribes that they are His people, but He does not testify with regard to he who married improperly, as it is stated: “The tribes of the Lord, as a testimony to Israel” (Psalms 122:4). When is it a testimony to Israel? When the tribes are the tribes of the Lord, but not when their lineage is flawed.
Rabbi Ḥama, son of Rabbi Ḥanina, says: When the Holy One, Blessed be He, rests His Divine Presence, He rests it only upon families of unflawed lineage among Israel, as it is stated: “At that time, says the Lord, will I be the God of all the families of Israel” (Jeremiah 30:25). Of all Israel, is not stated, but “of all the families,” which includes only those of unflawed lineage, the renowned families of Israel.
The verse from Jeremiah ends with the words “And they shall be my people.” Rabba bar Rav Huna says: This is a higher standard that differentiates between those born as Jews and converts, as with regard to those born as Jews it is written about them: “And I will be their God, and they shall be My people” (Ezekiel 37:27), whereas with regard to converts it is written: “For who is he that has pledged his heart to approach unto Me? says the Lord. And you shall be My people, and I will be your God” (Jeremiah 30:21–22). This teaches that converts are not drawn close to God, as indicated by the words “And I will be your God,” until they first draw themselves near to God, as indicated by the subsequent phrase “And you shall be my people.”
זוהר
עִבְדוּ אֶת יְיָ בְּיִרְאָה. מַהוּ בְּיִראָה כְמָה דְאַתְּ אָמֵר (שם קי''א) רֵאשִׁית חָכְמָה יִרְאַת יְיָ וְדָא מַלְכוּת שָׁמַיִם. וּבְגִין כַּךְ עוֹל מַלְכוּת שָׁמַיִם וְעַל דָּא הָאי בְקַדְמִיתָא הוּא דְכֹלָא. מָאן אוֹכַח תְּפִלָּה שֶׁל יָד בְּקַדְמִיתָא. בְּגִין דִבְהָאי עַיֵיל לִשְׁאַר קְדושָׁה. וְאִי הָאי לָא אִשְׁתְּכַח לְגַבֵּיהּ לָא שַׁרְיָא בֵיהּ קְדוּשָׁה לְעֵילָא בְגִין כַּךְ (ויקרא ט''ז) בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ וְגוֹמֵר כְּתִיב וְהָאי עוֹל לָא שַׁרְיָיא בְמָאן דְּאִיהוּ כָפִית בְּאַחֲרָא. וְעַל דָּא עֲבָדִין פְּטוּרִין מֵעוֹל מַלְכוּת שָׁמַיִם. וְאִי מֵהָאי עוֹל פְּטוּרִין מִכָּל שְׁאַר פְּטוּרִין דְהָא שְׁאַר לָא שַׁרְיָיא עָלֵיהּ דְבַר נָשׁ עַד דְאִשְׁתְּכַח גַּבֵּיהּ בְּהָאי עוֹל. וּבְגִין כַּךְ הֲווֹ אַכְלֵי יִשְׂרָאֵל בְמִצְרַיִם חִנָּם. אוּף הָכָא יֵצֵא לַחָפְשִׁי חִנָּם דְהָא עַבְדָא הֲוָה וְכָּל מַה דְעָבִיד חִנָּם הוּא בְלָא עוֹל מַלְכוּת שָׁמַיִם וְאַף עַל דָּא דְּחִנָּם הֲווֹ עוֹבָדוֹהִי יֵצֵא לַחָפְשִׁי וִיהֵא לֵיהּ נַיְיחָא. לְבָתָר דְּאִיהוּ בְחִירוּ וְאִשְׁתְּכַח בֵּיהּ נַיְיחָא יָהֲבִין עָלֵיהּ עוֹל מֵהַהוּא אָתָר דְאַפֵּיק לֵיהּ לְחִירוּ. וְאִי בַר נָשׁ יְסָרֵב לְמֵיפַק לְחִירוּ כְמָה דְאַתְּ אָמַר וְאִם אָמוֹר יֹאמַר הָעֶבֶד אָהַבְתִּי אֶת אֲדֹנִי וְגוֹמֵר. הָא וַדָּאי פָגִים לֵיהּ לְהָאי אָתָר דְּשָׁבִיק עוֹל מַלְכוּתָא דִּלְעֵילָא וְנָטִיל עוֹל דְּמָארֵיהּ. וְעַל דָּא מַה כְתִיב וְהִגִּישׁוּ אֲדֹנָיו אֶל הָאֱלֹהִים סְתָם. לְגַבֵּי הַהוּא אָתָר דְּפָגִים לֵיהּ דְהָכִי נָמֵי אֱלֹהִים אִקְרֵי. וּלְאָן אָתָר אִתְקְרִיב לְגַבֵּיהּ אֶל הַדֶּלֶת אוֹ אֶל הַמְזוזָה (דק''ה ע''ב) בְגִין דְּהָאי אָתָר פִּתְחָא הוּא דִלְעֵילָא וּמְזוּזָה אִקְרֵי וְהָא אִתְמַר וְכֵיוַן דְּאִיהוּ אַכְוָון לְאַפְגָּמָא לְהָאי אָתָר הַהוּא פְגִימוּ אִשְׁתָּאַר בַּהֲדֵיהּ בֵיהּ בְּגוּפֵיהּ הָדָא הוּא דִכְתִיב וְרָצַע אֲדֹנָיו אֶת אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעוֹלָם. תֶּהֱוֵי עַבְדָא תְּחוֹת רַגְלוֹי דְמָארֵיהּ עַד שַׁתָּא דְיוֹבְלָא. אֶת אָזְנוֹ אֲמָאי. הָא אוּקְמוּהָ אֲבָל שְׁמִיעָה תָלֵי בְהָאי אָתָר עֲשִׂיָיה לְעֵילָא וּבְגִין דְיִשְׂרָאֵל כַּד קְרִיבוּ לְטוּרָא דְסִינַי וַהֲווֹ בִרְחִימוּ דְלִבַּיְיהוּ לְאִתְקָרְבָא לְקֻדְשָׁא בְּרִיךְ הוּא אַקְדִּימוּ עֲשִׂיָּיה לַשְּׁמִיעָה דְהָא שְׁמִיעָה בְקַדְמִיתָא וּלְבָתָר עֲשִׂיָּיה שְׁמִיעָה בְהָאי שְׁמִיעָה תַלְיָיא. וְעַל דָּא הוּא פָגִים לְהָאי שְׁמִיעָה. יִתְפְּגִים שְׁמִיעָה דִילֵיהּ וְיִשְׁתְּאַר פְּגִימוּ בֵיהּ. וְלָא יִשְׁתְּאַר הוּא עַבְדָּא לְמָארֵיהּ עַד דְיִתְקְרַב לְהַהוּא אֲתַר דְּפָגִים וְיִתְפְּגִים הוּא קָמֵיהּ וְיִשְׁתְּאַר בֵּיהּ הַהִיא פְגִימוּ וּבְגִין כַּךְ וְהִגִּישׁוּ אֲדֹנָיו אֶל הָאֱלֹהִים סְתָם כְמָה דְאוֹקִמְנָא וְעַל דָּא וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַייָ:
עִבְדוּ אֶת ה' בְּיִרְאָה. מַהוּ בְּיִרְאָה. הוּא כְּדִכְתִיב, רֵאשִׁית חָכְמָה יִרְאַת ה', וְזוֹ הִיא, מַלְכוּת שָׁמַיִם. וּמִשּׁוּם זֶה, הוּא עֹל מַלְכוּת שָׁמַיִם. וְעַל כֵּן זֶה הוּא תְּחִלַּת הַכֹּל. מִי מוֹכִיחַ זֶה. הוּא מַה שֶּׁאָנוּ מַנִּיחִים תְּפִלָּה שֶׁל יָד תְּחִלָּה, מִשּׁוּם שֶׁבַּמַּלְכוּת נִכְנָס לִשְׁאָר הַקְּדֻשָּׁה. וְאִם זוֹ אֵינָהּ נִמְצֵאת אֶצְלוֹ, אֵינוֹ שׁוֹרֶה בּוֹ קְדֻשָּׁה שֶׁלְּמַעְלָה. מִשּׁוּם זֶה כָּתוּב, בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ. וְעֹל הַזֶּה אֵינוֹ שׁוֹרֶה בְּמִי שֶׁהוּא קָשׁוּר בְּאַחֵר, וְעַל כֵּן עֲבָדִים פְּטוּרִים מִן עֹל מַלְכוּת שָׁמַיִם, וְאִם פְּטוּרִים מֵעֹל הַזֶּה, הֲרֵי הֵם פְּטוּרִים מִכָּל שְׁאָר הַמִּצְוֹת, כִּי שְׁאָר הַמִּצְוֹת אֵינָן שׁוֹרוֹת עַל הָאָדָם, עַד שֶׁנִּמְצָא אֶצְלוֹ עֹל הַזֶּה. וְעַל כֵּן הָיוּ יִשְׂרָאֵל בְּמִצְרַיִם אוֹכְלִים חִנָּם. אַף כָּאן יֵצֵא לַחָפְשִׁי חִנָּם, כִּי עֶבֶד הָיָה, וְכָל מַה שֶּׁעָשָׂה הָיָה חִנָּם בְּלִי עֹל מַלְכוּת שָׁמַיִם. וְאַף עַל פִּי שֶׁמַּעֲשָׂיו הָיוּ בְּחִנָּם, יֵצֵא לַחָפְשִׁי, וְתִהְיֶה לוֹ מְנוּחָה. וְאַחַר שֶׁהוּא בַּחֵירוּת, וְנִמְצָא בּוֹ מְנוּחָה, נוֹתְנִים עָלָיו עֹל, מִמָּקוֹם הַהוּא שֶׁהוֹצִיא אוֹתוֹ לַחֵירוּת, וְאִם אָדָם מְמָאֵן לָצֵאת לַחֵירוּת, כְּדִכְתִיב, וְאִם אָמֹר יֹאמַר הָעֶבֶד אָהַבְתִּי אֶת אֲדוֹנִי וְגוֹ', הֲרֵי וַדַּאי פָּגַם אוֹתוֹ מָקוֹם, כִּי עָזַב עֹל מַלְכוּת שֶׁלְּמַעְלָה וְקִבֵּל עֹל שֶׁל אֲדוֹנוֹ. עַל כֵּן מַה כָּתוּב, וְהִגִּישׁוֹ אֲדוֹנָיו אֶל הָאֱלֹהִים וְהִגִּישׁוֹ אֶל הַדֶּלֶת וְגוֹ'. וְהִגִּישׁוֹ אֲדוֹנָיו אֶל הָאֱלֹהִים, נֶאֱמַר אֶל הָאֱלֹהִים סְתָם, דְּהַיְנוּ שֶׁמַּגִּישׁוֹ לְאוֹתוֹ מָקוֹם שֶׁפָּגַם אוֹתוֹ, שֶׁהִיא נִקְרֵאת גַּם כֵּן אֱלֹקִים. וּלְאֵיזֶה מָקוֹם יְקָרֵב אוֹתוֹ, הוּא, אֶל הַדֶּלֶת אוֹ אֶל הַמְּזוּזָה. מִשּׁוּם שֶׁאוֹתוֹ מָקוֹם, הוּא פֶּתַח שֶׁלְּמַעְלָה, וְנִקְרֵאת מְזוּזָה. וּכְבָר לָמַדְנוּ. וְכֵיוָן שֶׁהוּא נִתְכַּוֵּן לִפְגֹּם לַמָּקוֹם הַהוּא, נִשְׁאָר פְּגָם הַזֶּה בּוֹ בְּגוּפוֹ. זֶה שֶׁנֶּאֱמַר, וְרָצַע אֲדוֹנָיו אֶת אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעוֹלָם שֶׁהָעֶבֶד יִהְיֶה תַּחַת רַגְלָיו שֶׁל אֲדוֹנוֹ עַד שְׁנַת הַיּוֹבֵל. שׁוֹאֵל, אֶת אָזְנוֹ לָמָּה יִרְצַע. וּמֵשִׁיב, כְּבָר הֶעֱמִידוּהוּ. אֲבָל שְׁמִיעָה תְּלוּיָה בְּמָקוֹם זֶה, עֲשִׂיָה לְמַעְלָה, וּמִשּׁוּם שֶׁיִּשְׂרָאֵל בָּעֵת שֶׁקָּרְבוּ לְהַר סִינָי, וְהָיוּ בְּאַהֲבַת לִבָּם לְהִתְקָרֵב אֶל הַקָּדוֹשׁ בָּרוּךְ הוּא, הִקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה. כִּי שְׁמִיעָה הוּא תְּחִלָּה וְאַחַר כָּךְ עֲשִׂיָּה. כִּי שְׁמִיעָה תְּלוּיָה בִּשְׁמִטָּה, וְעַל כֵּן, כֵּיוָן שֶׁהָעֶבֶד פָּגַם לִשְׁמִיעָה זוֹ, יֻפְגָּם שְׁמִיעָה שֶׁלּוֹ, וְיִשָּׁאֵר פְּגָם בּוֹ. וְלֹא יִשָּׁאֵר עֶבֶד לַאֲדוֹנוֹ, אֶלָּא אִם כֵּן שֶׁיִּתְקָרֵב לְאוֹתוֹ מָקוֹם שֶׁפָּגַם וְיִהְיֶה נִפְגָם לְפָנֶיהָ, וְיִשָּׁאֵר בּוֹ פְּגָם הַהוּא. וּמִשּׁוּם זֶה, וְהִגִּישׁוֹ אֲדוֹנָיו אֶל הָאֱלֹהִים סְתָם. כְּמוֹ שֶׁהֱעֶמַדְנוּ. וְעַל כֵּן וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה'.
הלכה פסוקה
א. הָיָה עוֹמֵד בִּתְפִלָּה וְנַטְפוּ מֵי רַגְלָיו עַל בִּרְכָּיו מַמְתִּין עַד שֶׁיִּכְלוּ הַמַּיִם וְחוֹזֵר לְמָקוֹם שֶׁפָּסַק וְאִם שָׁהָה כְּדֵי לִגְמוֹר אֶת הַתְּפִלָּה חוֹזֵר לְרֹאשׁ:
ב. וְכֵן הַמַּשְׁתִּין מַיִם שׁוֹהֶה כְּדֵי הִלּוּךְ אַרְבַּע אַמּוֹת וְאַחַר כַּךְ יִתְפַּלֵּל וּמִשֶּׁהִתְפַּלֵּל שׁוֹהֶה אַחַר תְפִלָּתוֹ כְּדֵי הִלּוּךְ אַרְבַּע אַמּוֹת וְאַחַר כַּךְ מַשְׁתִּין כְּדֵי שֶׁיִּפְסוֹק דִּבְרֵי הַתְּפִלָּה מִפִּיו:
ג. כַּוָּונַת הַלֵּב כֵּיצַד כָּל תְּפִלָּה שֶׁאֵינָה בְּכַוָנָה אֵינָה תְּפִלָּה וְאִם הִתְפַּלֵּל בְּלֹא כַוָנָה חוֹזֵר וּמִתְפַּלֵּל מָצָא דַּעְתּוֹ מְשֻׁבֶּשֶׁת וְלִבּוֹ טָרוּד אָסוּר לוֹ לְהִתְפַּלֵּל עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ. לְפִיכָךְ הַבָּא מִן הַדֶּרֶךְ וְהוּא עָיֵף אוֹ מֵיצֵר אָסוּר לוֹ לְהִתְפַּלֵּל עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ. אָמְרוּ חֲכָמִים יִשְׁהֶה שְׁלשָׁה יָמִים עַד שֶׁיָנוּחַ וְתִתְקָרֵר דַּעְתּוֹ וְאַחַר כַּךְ יִתְפַּלֵּל:
If, while standing reading the service, his urine dripped on to his knees, he should pause till the dripping has ceased, and then resume his prayers at the place where he left off. If he had paused for an interval sufficiently lengthy to conclude the service, he starts again from the beginning.
So, after urinating, one must pause for as long as it would take to walk four cubits and then one may recite the service. Thus too, after the conclusion of a service, one should wait as long as it would take to walk four cubits before urinating, so that there shall be an interval after the reading of the service.
Concentration of the mind—how is this condition [to be fulfilled?] Any prayer uttered without mental concentration is not prayer. If a service has been recited without such concentration, it must be recited again devoutly. A person finds that his thoughts are confused and his mind is distracted: He may not pray till he has recovered his mental composure. Hence, on returning from a journey or if one is weary or distressed, it is forbidden to pray till his mind is composed. The sages said that he should wait three days till he is rested and his mind is calm, and then he recites the prayers.
מוסר
מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטוֹב (איכה ג') אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר עַל הָאָדָם לִהְיוֹת טוֹב אוֹ רָע. וְכֵן אָמְרוּ חֲכָמִים הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם שֶׁנֶּאֱמַר (דברים י''א) וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה. וּבְשָׁעָה שֶׁנּוֹלַד אָדָם גּוֹזְרִים עָלָיו אִם גִבּוֹר אִם חָלָשׁ אִם עָשִׁיר אִם עָנִי אִם נָאֶה אִם מְכוֹעָר אִם אָרוֹךְ אִם גּוּץ. אֲבָל אִם צַדִיק אִם רָשָׁע לֹא אֶלָא מְשִׂימִים לְפָנָיו שְׁנֵי דְרָכִים וְיִבְחַר לוֹ הָאֶחָד וְאַחֲרֵי אֲשֶׁר הַחוֹטֵא זֶה מַפְסִיד עַצְמוֹ כַּאֲשֶׁר סָר מִדֶּרֶךְ טוֹבָה מָאוֹס בְּטוֹב וּבָחוֹר בְּרָע לְפִיכָךְ צָרִיךְ לִבְכּוֹת וְלִהְיוֹת נִכְנַע לִפְנֵי קוֹנוֹ עַל אֲשֶׁר עָשָׂה לְנַפְשׁוֹ וּגְמָלוֹ רָע וְזֶה שֶׁאָמַר אַחֲרָיו (איכה ג') מַה יִתְאוֹנֵן אָדָם חָי גֶּבֶר עַל חֲטָאָיו. בֹּא וּרְאֵה כַּמָּה תַּעֲנִיּוֹת וְצוֹמוֹת וּתְחִינוֹת מְבַקֵּשׁ כְּשֶׁבְּנוֹ חוֹלֶה כִּי מָרָה נַפְשׁוֹ עָלָיו אוֹ עַל אֶחָד מֵאוֹהֲבָיו כָּל שֶׁכֵּן שֶׁיֵּשׁ לוֹ לְהִתְעַנּוֹת וּלְהִתְאַבֵּל בַעֲשׂוֹתוֹ עֲבֵירָה וְהַתְּשׁוּבָה מְשִׁיבָה נַפְשׁוֹ לְעוֹלָמִים: