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חק לישראל - פרשת חוקת יום שני

תורה

יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
יט (ז) וְכִבֶּ֨ס בְּגָדָ֜יו הַכֹּהֵ֗ן וְרָחַ֤ץ בְּשָׂרוֹ֙ בַּמַּ֔יִם וְאַחַ֖ר יָבֹ֣א אֶל־הַֽמַּחֲנֶ֑ה וְטָמֵ֥א הַכֹּהֵ֖ן עַד־הָעָֽרֶב׃
וִיצַבַּע לְבוּשׁוֹהִי כַּהֲנָא וְיַסְחֵי בִשְׂרֵיהּ בְּמַיָּא וּבָתַר כֵּן יֵעוּל לְמַשְׁרִיתָא וִיהֵי מְסָאָב כַּהֲנָא עַד רַמְשָׁא:
(ח) וְהַשֹּׂרֵ֣ף אֹתָ֔הּ יְכַבֵּ֤ס בְּגָדָיו֙ בַּמַּ֔יִם וְרָחַ֥ץ בְּשָׂר֖וֹ בַּמָּ֑יִם וְטָמֵ֖א עַד־הָעָֽרֶב׃
וּדְמוֹקֵד יָתַהּ יְצַבַּע לְבוֹשׁוֹהִי בְּמַיָּא וְיַסְחֵי בִשְׂרֵיהּ בְּמַיָּא וִיהֵי מְסָאָב עַד רַמְשָׁא:
(ט) וְאָסַ֣ף ׀ אִ֣ישׁ טָה֗וֹר אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַֽמַּחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר וְ֠הָיְתָ֠ה לַעֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא׃
וְיִכְנוֹשׁ גְּבַר דְּכֵי יָת קִטְמָא דְתוֹרְתָא וְיַצְנַע לְמִבָּרָא לְמַשְׁרִיתָא בַּאֲתַר דְּכֵי וּתְהֵי לִכְנִשְׁתָּא דִבְנֵי יִשְׂרָאֵל לְמַטָּרָא לְמֵי אַדָּיוּתָא חַטָּאתָא הִיא:
(י) וְ֠כִבֶּ֠ס הָאֹסֵ֨ף אֶת־אֵ֤פֶר הַפָּרָה֙ אֶת־בְּגָדָ֔יו וְטָמֵ֖א עַד־הָעָ֑רֶב וְֽהָיְתָ֞ה לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֛ר הַגָּ֥ר בְּתוֹכָ֖ם לְחֻקַּ֥ת עוֹלָֽם׃
וִיצַבַּע דְּכַנֵּישׁ יָת קִטְמָא דְתוֹרְתָא יָת לְבוּשׁוֹהִי וִיהֵי מְסָאָב עַד רַמְשָׁא וּתְהֵי לִבְנֵי יִשְׂרָאֵל וּלְגִיּוֹרַיָּא דְּיִתְגַיְּרוּן בֵּינֵיהוֹן לִקְיַם עֳלָם:
19 (7) Then the priest shall wash his clothes, and shall bathe his flesh in water, and afterwards he shall come into the camp, and the priest shall be unclean until the evening.
(8) And he that burns her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the evening.
(9) And a man that is clean shall gather up the ashes of the heifer, and lay them outside the camp in a clean place, and it shall be kept for the congregation of the children of Yisra᾽el for the water of sprinkling: it is a purification offering.
(10) And he that gathers the ashes of the heifer shall wash his clothes, and be unclean until the evening: and it shall be to the children of Yisra᾽el, and to the stranger that sojourns among them, for a statute for ever.

נביאים

יא (ז) וַיֹּ֤אמֶר יִפְתָּח֙ לְזִקְנֵ֣י גִלְעָ֔ד הֲלֹ֤א אַתֶּם֙ שְׂנֵאתֶ֣ם אוֹתִ֔י וַתְּגָרְשׁ֖וּנִי מִבֵּ֣ית אָבִ֑י וּמַדּ֜וּעַ בָּאתֶ֤ם אֵלַי֙ עַ֔תָּה כַּאֲשֶׁ֖ר צַ֥ר לָכֶֽם׃
וַאֲמַר יִפְתָּח לְסָבֵי גִלְעָד הֲלָא אַתּוּן סְנֵיתוּן יָתִי וְתָרִיכְתּוּנִי מִבֵּית אַבָּא וּמָא דֵין אֲתֵיתוּן לְוָתִי כְּעַן כַּד עָקַת לְכוֹן:
(ח) וַיֹּאמְרוּ֩ זִקְנֵ֨י גִלְעָ֜ד אֶל־יִפְתָּ֗ח לָכֵן֙ עַתָּה֙ שַׁ֣בְנוּ אֵלֶ֔יךָ וְהָלַכְתָּ֣ עִמָּ֔נוּ וְנִלְחַמְתָּ֖ בִּבְנֵ֣י עַמּ֑וֹן וְהָיִ֤יתָ לָּ֙נוּ֙ לְרֹ֔אשׁ לְכֹ֖ל יֹשְׁבֵ֥י גִלְעָֽד׃
וַאֲמַרוּ סָבֵי גִלְעָד לְיִפְתָּח בְּכֵן כְּעַן תַּבְנָא לְוָתָךְ וּתְהַךְ עִמָנָא וְתַגִיחַ קְרָבָא בִּבְנֵי עַמוֹן וּתְהֵי לָנָא לְרֵישׁ לְכֹל יַתְבֵי גִלְעָד:
(ט) וַיֹּ֨אמֶר יִפְתָּ֜ח אֶל־זִקְנֵ֣י גִלְעָ֗ד אִם־מְשִׁיבִ֨ים אַתֶּ֤ם אוֹתִי֙ לְהִלָּחֵם֙ בִּבְנֵ֣י עַמּ֔וֹן וְנָתַ֧ן יְהֹוָ֛ה אוֹתָ֖ם לְפָנָ֑י אָנֹכִ֕י אֶהְיֶ֥ה לָכֶ֖ם לְרֹֽאשׁ׃
וַאֲמַר יִפְתָּח לְסָבֵי גִלְעָד אִם מְתִיבִין אַתּוּן יָתִי לְאַגָחָא קְרָבָא בִּבְנֵי עַמוֹן וְיִמְסַר יְיָ יַתְהוֹן קֳדָמַי אֲנָא אֱהֶוֵי לְכוֹן לְרֵישׁ:
(י) וַיֹּאמְר֥וּ זִקְנֵֽי־גִלְעָ֖ד אֶל־יִפְתָּ֑ח יְהֹוָ֗ה יִֽהְיֶ֤ה שֹׁמֵ֙עַ֙ בֵּינוֹתֵ֔ינוּ אִם־לֹ֥א כִדְבָרְךָ֖ כֵּ֥ן נַֽעֲשֶֽׂה׃
וַאֲמַרוּ סָבֵי גִלְעָד לְיִפְתָּח מֵימְרָא דַייָ יְהֵי סָהִיד בֵּינָנָא אִם לָא כְּפִתְגָמָךְ כֵּן נַעְבֵּד:
11 (7) And Yiftaĥ said to the elders of Gil῾ad, Did you not hate me, and expel me out of my father’s house? and why have you come to me now when you are in distress?
(8) And the elders of Gil῾ad said to Yiftaĥ, Therefore we turn again to thee now, that thou mayst go with us, and fight against the children of ῾Ammon, and be our head over all the inhabitants of Gil῾ad.
(9) And Yiftaĥ said to the elders of Gil῾ad, If you bring me back home to fight against the children of ῾Ammon, and the Lord deliver them before me, shall I be your head?
(10) And the elders of Gil῾ad said to Yiftaĥ, The Lord is witness between us, if we do not so according to thy words.

כתובים

מג (א) שׇׁפְטֵ֤נִי אֱלֹהִ֨ים ׀ וְרִ֘יבָ֤ה רִיבִ֗י מִגּ֥וֹי לֹֽא־חָסִ֑יד מֵ֤אִישׁ מִרְמָ֖ה וְעַוְלָ֣ה תְפַלְּטֵֽנִי׃
דוֹן יָתִי יְיָ בְּדִין קְשׁוֹט וַעֲלָךְ לְמִנְצִי מַצוּתִי מִן עַמָא דְלָא זַכַּאי מִן גְבַר נָכִיל וּטְלוּמָא תְּשֵׁזְבִנַנִי:
(ב) כִּֽי־אַתָּ֤ה ׀ אֱלֹהֵ֣י מָֽעוּזִּי֮ לָמָ֢ה זְנַ֫חְתָּ֥נִי לָֽמָּה־קֹדֵ֥ר אֶתְהַלֵּ֗ךְ בְּלַ֣חַץ אוֹיֵֽב׃
אֲרוּם אַנְתְּ הוּא אֱלָהָא עוּשְׁנִי לְמָה שְׁבַקְתַּנִי לְמָה חַקִיר אֵיזֵיל בִּדְחוֹק בָּעֵיל דְבָבָא:
(ג) שְׁלַח־אוֹרְךָ֣ וַ֭אֲמִתְּךָ הֵ֣מָּה יַנְח֑וּנִי יְבִיא֥וּנִי אֶל־הַֽר־קׇ֝דְשְׁךָ֗ וְאֶל־מִשְׁכְּנוֹתֶֽיךָ׃
שְׁדַר נְהוֹרָךְ וְהֵמְנוּתָךְ הִנוּן יְדַבְּרוּנַנִי יֵעַלוּן יָתִי לְטוּר בֵּית מוּקְדָשָׁא וּמֶדְרְשֵׁי בֵּית שְׁכִינְתָּךְ:
(ד) וְאָב֤וֹאָה ׀ אֶל־מִזְבַּ֬ח אֱלֹהִ֗ים אֶל־אֵל֮ שִׂמְחַ֢ת גִּ֫ילִ֥י וְאוֹדְךָ֥ בְכִנּ֗וֹר אֱלֹהִ֥ים אֱלֹהָֽי׃
וְאֵעוּל לִקְרָבָא קוּרְבָּנֵיהּ לְמַדְבַּח דַייָ לֶאֱלָהָא דִי מִנֵיהּ חֶדְוַת בָּעוּתָא וְאוֹדִי קֳדָמָךְ בְּכִנְרָא יְיָ אֱלָהִי:
43 (1) Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
(2) For Thou art the God of my strength: why dost Thou cast me off? why go I mourning under the oppression of the enemy?
(3) O send out Thy light and Thy truth: let them lead me; let them bring me to Thy holy hill, and to Thy dwelling places.
(4) Then will I go to the altar of God, to God my exceeding joy: and I will praise thee with the lyre, O God my God.

משנה

א. תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו:
ב. הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, פָּסוּל. כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, לְשֵׁם שְׁלָמִים וּלְשֵׁם פָּסַח:
ג. שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִים וְלִטְמֵאִים, פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִים וְלַעֲרֵלִים, לִטְמֵאִים וְלִטְהוֹרִים, כָּשֵׁר. שְׁחָטוֹ קֹדֶם חֲצוֹת, פָּסוּל, מִשּׁוּם שֶׁנֶּאֱמַר (שמות יב) בֵּין הָעַרְבָּיִם. שְׁחָטוֹ קֹדֶם לַתָּמִיד, כָּשֵׁר, וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק, כָּשֵׁר:
ד. הַשּׁוֹחֵט אֶת הַפֶּסַח עַל הֶחָמֵץ, עוֹבֵר בְּלֹא תַעֲשֶׂה. רַבִּי יְהוּדָה אוֹמֵר, אַף הַתָּמִיד. רַבִּי שִׁמְעוֹן אוֹמֵר, הַפֶּסַח בְּאַרְבָּעָה עָשָׂר, לִשְׁמוֹ חַיָּב, וְשֶׁלֹּא לִשְׁמוֹ פָּטוּר. וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, פָּטוּר. וּבַמּוֹעֵד, לִשְׁמוֹ פָּטוּר, וְשֶׁלֹּא לִשְׁמוֹ חַיָּב, וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, חַיָּב, חוּץ מִן הַחַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ:
ה. הַפֶּסַח נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת, שֶׁנֶּאֱמַר וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל, (שמות יב) קָהָל וְעֵדָה וְיִשְׂרָאֵל. נִכְנְסָה כַת הָרִאשׁוֹנָה, נִתְמַלֵּאת הָעֲזָרָה, נָעֲלוּ דַלְתוֹת הָעֲזָרָה. תָּקְעוּ, הֵרִיעוּ וְתָקָעוּ. הַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, וּבִידֵיהֶם בָּזִיכֵי כֶסֶף וּבָזִיכֵי זָהָב. שׁוּרָה שֶׁכֻּלָּהּ כֶּסֶף כֶּסֶף, וְשׁוּרָה שֶׁכֻּלָּהּ זָהָב זָהָב. לֹא הָיוּ מְעֹרָבִין. וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִם, שֶׁמָּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם:
ו. שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, נוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, וּמְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד:
ז. יָצְתָה כַת רִאשׁוֹנָה וְנִכְנְסָה כַת שְׁנִיָּה. יָצְתָה שְׁנִיָּה, נִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה הַשְּׁנִיָּה וְהַשְּׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל. אִם גָּמְרוּ שָׁנוּ, וְאִם שָׁנוּ שִׁלְּשׁוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּשׁוּ מִימֵיהֶם. רַבִּי יְהוּדָה אוֹמֵר, מִימֵיהֶם שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעַ לְאָהַבְתִּי כִּי יִשְׁמַע ה', מִפְּנֵי שֶׁעַמָּהּ מֻעָטִין:
ח. כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִים אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רַבִּי יְהוּדָה אוֹמֵר, כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרֹבוֹת, זְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ, וְלֹא הוֹדוּ לוֹ חֲכָמִים:
ט. כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין, אֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִים בַּכְּתָלִים וּבָעַמּוּדִים, שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. וְכָל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט, מַקְלוֹת דַּקִּים חֲלָקִים הָיוּ שָׁם, וּמֵנִיחַ עַל כְּתֵפוֹ וְעַל כֶּתֶף חֲבֵרוֹ, וְתוֹלֶה וּמַפְשִׁיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מֵנִיחַ יָדוֹ עַל כֶּתֶף חֲבֵרוֹ, וְיַד חֲבֵרוֹ עַל כְּתֵפוֹ, וְתוֹלֶה וּמַפְשִׁיט:
י. קְרָעוֹ וְהוֹצִיא אֵמוּרָיו, נְתָנוֹ בְמָגִיס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. יָצְתָה כַת רִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת, שְׁנִיָּה בַּחֵיל, וְהַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חֲשֵׁכָה, יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן:
1. The daily afternoon offering is slaughtered at eight and a half hours of the day, which is two and a half hours after midday, and is sacrificed, i.e., its offering on the altar is completed, at nine and a half hours of the day. On the eves of Passover, when the Paschal lamb must be offered after the daily offering, the daily offering is sacrificed earlier; it is slaughtered at seven and a half hours and sacrificed at eight and a half hours, whether it occurs during the week or on Shabbat. If Passover eve occurs on Shabbat eve, when the Paschal lamb must be offered even earlier to ensure that it will be roasted before the onset of Shabbat, the daily offering is slaughtered at six and a half hours and sacrificed at seven and a half hours, and the Paschal lamb is offered thereafter.
2. The Paschal lamb that the priest slaughtered not for its own purpose, i.e., at the time of slaughter he said that his intent was to slaughter it as a different offering, e.g., a peace-offering or burnt-offering, rather than as a Paschal lamb; or if the priest received the blood, or carried the blood to the altar, or sprinkled the blood on the altar while saying that it was not for the purpose of the Paschal lamb; or if the priest performed the rites both for its own purpose and not for its own purpose; or not for its own purpose and for its own purpose; in all these cases, the Paschal lamb is disqualified. How does one perform the rites for its own purpose and not for its own purpose? It is in a case where the priest said that his intent is for the purpose of the Paschal lamb and for the purpose of a peace-offering. And how does one perform rites not for its own purpose and for its own purpose? It is in a case where the priest says that the offering is for the purpose of a peace-offering and for the purpose of a Paschal lamb.
3. If one slaughtered the Paschal lamb for people who cannot eat it or for those who did not register in advance to eat it, or if one slaughtered it for people who are uncircumcised or for those who are ritually impure, whom the Torah prohibits from eating the Paschal lamb, it is disqualified. However, if one slaughtered it for those who can eat it and for those who cannot eat it; for those who have registered for it and for those who have not registered for it; for the circumcised and for the uncircumcised; for the ritually impure and for the ritually pure, it is valid, for a partially invalid intent does not disqualify the offering. If one slaughtered the Paschal lamb before midday it is disqualified, as it is stated: “And the whole assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:6). If he slaughtered it before the daily afternoon offering it is valid, as long as another person stirs its blood in order to prevent it from congealing until the blood of the daily offering is sprinkled. And if the blood of the Paschal lamb is sprinkled before the blood of the daily offering, it is nonetheless valid, as this change does not disqualify the offering.
4. One who slaughters the Paschal lamb with leavened bread still in his possession violates a negative commandment, as the Torah states: “You shall not offer the blood of My sacrifice with leavened bread; neither shall the sacrifice of the festival of Passover be left until the morning” (Exodus 34:25). Rabbi Yehuda says: Even one who slaughters the daily afternoon offering on Passover eve with leaven in his possession violates the commandment. Rabbi Shimon says: One who slaughters the Paschal lamb on the fourteenth of Nisan for its own purpose with leaven in his possession is liable; but if he slaughtered it for a different purpose he is exempt. And for all other offerings that one slaughters on Passover eve, when owning leaven is prohibited, whether he slaughtered them for their own purpose or he slaughtered them for a different purpose, he is exempt. And during the festival of Passover, if one slaughtered the Paschal lamb for its own purpose he is exempt. Since a Paschal lamb that is slaughtered for its own purpose at an improper time is disqualified, it is not an offering at all and there is no violation of the commandment: “You shall not offer the blood of My sacrifice with leavened bread.” However, if he slaughtered it for a different purpose and thereby validated the sacrifice as a peace-offering, he is liable for having sacrificed it with leaven in his possession. And for all other offerings that one slaughters on Passover, when it is prohibited to slaughter with leaven in one’s possession, whether he slaughtered them for their own purpose or he slaughtered them for a different purpose, he is liable. This is with the exception of a sin-offering that he slaughtered for a different purpose with leaven in his possession. Unlike other offerings, a sin-offering is disqualified if it is slaughtered for a different purpose, and therefore one does not violate the prohibition of “You shall not offer the blood of My sacrifice with leavened bread.”
5. The Paschal lamb was slaughtered in three groups, meaning those bringing the offering were divided into three separate sets, as it is stated: “And the whole assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:6). The verse is interpreted as referring to three groups: Assembly, congregation, and Israel. The procedure for sacrificing the offering was as follows: The first group of people sacrificing the offering entered, and when the Temple courtyard became filled with them they closed the doors of the Temple courtyard. They sounded uninterrupted, broken, and uninterrupted trumpet blasts, as was done while sacrificing any offering. The priests stood in rows from the place of slaughter to the altar, and in their hands they held bowls [bezikhin] of silver and bowls of gold in order to receive the blood of the offerings. There was a row entirely composed of priests holding silver bowls, and a row entirely composed of priests holding gold bowls, as the gold and silver bowls were not mixed in the same row. The bowls did not have flat bases that would allow them to be put down, out of concern that perhaps the priests would set them down and forget about them and in the meantime the blood would congeal and become disqualified for sprinkling on the altar.
6. An Israelite would slaughter the sacrifice, and a priest would receive the blood and immediately hand it to another priest standing next to him, and the other priest would pass it to another. Each priest would receive a full bowl of blood from the priest next to him and return to him an empty bowl being passed in the opposite direction, the contents of which had already been sprinkled on the altar. The priest who was closest to the altar would sprinkle a single sprinkling of blood against the base of the altar, i.e., against the north and west sides of the altar, where there was a base.
7. The first group exited upon completion of the rite, and the second group entered; the second group left upon completion of its rite, and the third group entered. As it was done by the first group, so was it done by the second and third groups. All the people standing in the Temple courtyard while the Paschal lambs were being slaughtered would recite hallel. If they finished reciting it before all the offerings were slaughtered, they recited it a second time, and if they finished reciting it a second time, they recited it a third time, although in practice they never recited it a third time, as the priests worked efficiently and finished the rite before this became necessary. Rabbi Yehuda says: The third group never reached even once the opening verse of the fourth chapter of hallel: “I love that the Lord hears the voice of my supplications” (Psalms 116:1), because its people were few and the slaughtering of all the offerings was completed during the recitation of the first three chapters.
8. As it was done during the week, so was it done on Shabbat; only that on Shabbat the priests would rinse the Temple courtyard, cleaning away the blood, contrary to the wishes of the Sages, as the priests did not want to veer from the weekday procedure in this regard. Rabbi Yehuda says: Before the floor was rinsed, a priest would fill a cup with the blood of the many offerings brought that day that was now mixed together on the floor and then sprinkle it with a single sprinkling upon the altar. But the Rabbis did not agree with Rabbi Yehuda with regard to this point.
9. How would one suspend and flay the Paschal lamb in the Temple? Iron hooks [unkelayot] were secured into the walls and pillars, and upon them one would suspend the offering and flay it. If anyone lacked a place among the hooks in the Temple courtyard to suspend and flay the offering, there were thin, smooth rods there, which he would place on his own shoulder and on another’s shoulder, and from it he would suspend the offering and flay it. Rabbi Eliezer says: When the fourteenth of Nisan occurred on Shabbat, when moving the rods is prohibited (Rambam), he would rest his hand on another’s shoulder and the other’s hand on his own shoulder and suspend the offering and flay it.
10. He would tear open the flesh of the offering and remove its sacrificial parts, i.e., the fats and other parts offered on the altar. He would place the sacrificial parts in a large basin [mageis] and burn them on the altar. If this took place on Shabbat, when carrying is prohibited, the first group would exit and remain on the Temple Mount; the second group would remain within the rampart, which was an area outside the women’s courtyard; and the third group would stand in its place in the Temple. They would wait there until nightfall, and as soon as it became dark, they would all go out and roast their Paschal lambs, everyone in his own place.

גמרא

הַפֶּסַח נִשְׁחַט אָמַר רִבִּי יִצְחָק אֵין הַפֶּסַח נִשְׁחַט אֶלָּא בְשָׁלשׁ כִתּוֹת שֶׁל שְׁלשִים שְׁלשִׁים בְּנֵי אָדָם. מָאי טַעְמָא קָהָל וְעֵדָה וְיִשְׂרָאֵל מְסַפְּקָא לָן אִי בְּבַת אָחָת אִי בָּזֶה אַחַר זֶה הִילְכָּךְ בַּעֵינָן שָׁלשׁ כִּתּוֹת שֶׁל שְׁלשִׁים שְׁלשִים בְּנֵי אָדָם. דְּאִי בְּבַת אָחָת הָא אִיכָּא. וְאִי בָזֶה אַחַר זֶה הָא אִיכָּא הִילְכָּךְ בְּחַמְשִׁין נָמֵי סַגְיָיא דְעַיְילֵי תְלָתִין וְעַבְדֵי. עַיְילֵי עֲשָׂרָה וְנַפְקֵי עֲשָׂרָה עַיְילֵי עֲשָׂרָה וְנַפְקֵי עֲשָׂרָה. נִכְנְסָה כַּת רִאשׁוֹנָה וְכוּלֵי. אִיתְמַר אַבַּיֵּי אָמַר נִנְעֲלוּ תְּנַן. רָבָא אָמַר נוֹעֲלִין תְּנַן. מָאי בֵּינַיְיהוּ אִיכָּא בֵּינַיְיהוּ לְמִסְמַךְ אַנִּיסָא. אַבַּיֵּי אָמַר נִנְעֲלוּ תְּנַן כַּמָּה דְעַיְילוּ מָעֲלוּ וְסַמְכִינָן אַנִּיסָא. רָבָא אָמַר נוֹעֲלִין תְּנַן וְלֹא סַמְכִינָן אַנִּיסָא וְהָא דִתְנַן אָמַר רִבִּי יְהוּדָה חַס וְשָׁלוֹם שֶׁעֲקַבְיָא בֶּן מַהֲלַלְאֵל נִתְנַדֶּה שֶׁאֵין עֲזָרָה נִנְעֶלֶת עַל כָּל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. אַבַּיֵּי מְתָרֵץ לְטַעְמֵיהּ. וְרָבָא מְתָרֵץ לְטַעְמֵיהּ. אַבַּיֵּי מְתָרֵץ לְטַעְמֵיהּ אֵין בַּעֲזָרָה בְּשָׁעָה שֶׁנִּנְעֶלֶת עַל כָּל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. רָבָא מְתָרֵץ לְטַעְמֵיהּ. אֵין בָּעֲזָרָה בְּשָׁעָה שֶׁנּוֹעֲלִין אוֹתָהּ עַל כָּל יִשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. תָּנוּ רַבָּנָן מֵעוֹלָם לֹא נִתְמַעָךְ אָדָם בָּעֲזָרָה חוּץ מִפֶּסַח אֶחָד שֶׁהָיָה בִּימֵי הִלֵּל שֶׁנִּתְמַעָךְ בּוֹ זָקֵן אֶחָד וְהָיוּ קוֹרְאִין אוֹתוֹ פֶּסַח מְעוּכִין. תָּנוּ רַבָּנָן פַּעַם אַחַת בִּיקֵשׁ אַגְרִיפַס הַמֶּלֶךְ לִתֵּן עֵינָיו בְּאוּכְלוּסֵי יִשְׂרָאֵל. אָמַר לֵיהּ לְכֹהֵן גָדוֹל תֵּן עֵינֶיךָ בִּפְּסָחִים. נָטַל כּוּלְיָא מִכָּל אַחַת וְנִמְצְאוּ שָׁם שִׁשִׁים רִבּוֹא זוּגֵי כְלָיוֹת כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם. חוּץ מִטָּמֵא וְשֶׁהָיָה בַּדֶּרֶךְ רְחוֹקָה. וְאֵין לָךְ כָּל פֶּסַח וּפֶסַח שֶׁלֹּא נִמְנוּ עָלָיו יוֹתֵר מֵעֲשָׂרָה בְנֵי אָדָם. וְהָיוּ קוֹרְאִין אוֹתוֹ פֶסַח מְעוּבִין. נָטַל כּוּלְיָא הָא בָעֵי אַקְטוּרָא. דְּהָדַר מַקְטִיר לְהוּ. וְהָכְּתִיב (ויקרא ג') וְהִקְטִירוֹ שֶׁלֹּא יְעַרֵב חֲלָבָיו שֶׁל זֶה בָּזֶה. דְּהָדַר מַקְטִיר לְהוּ חָדָא חָדָא. וְהָתַּנְיָא וְהִקְטִירָם שֶׁיְּהֵא כֻּלּוֹ כְּאֶחָד אֶלָא תְּפִיסָה בְּעַלְמָא דְּשָׁקִיל מִינַיְיהוּ עַד דְּיַהֲבָן לֵיהּ מִידִי אַחֲרִינָא:
If this took place on Shabbat, when carrying is prohibited, the first group would exit and remain on the Temple Mount; the second group would remain within the rampart, which was an area outside the women’s courtyard; and the third group would stand in its place in the Temple. They would wait there until nightfall, and as soon as it became dark, they would all go out and roast their Paschal lambs, everyone in his own place.
GEMARA: Rabbi Yitzḥak said: The Paschal lamb is slaughtered only in three groups of at least thirty people each. What is the reason for this rule? The verse says: Assembly, congregation, and Israel, and each of these terms refers to a group of no fewer than ten people. We are uncertain as to whether this means that we need three groups of ten people at the same time or one after another.
Therefore, in order to satisfy both possible interpretations, we require three groups of thirty people each. As, if you say we need all thirty at the same time, we have that, and if we need them one after another, we have that as well. Therefore, in pressing circumstances when there are not enough people present, even fifty people suffice. How so? Thirty enter and perform the necessary rite, ten others enter and ten of the original group leave so that those present are considered a new group, and then ten others enter and ten more leave so that those present now comprise a third group. In this way the Paschal lamb is slaughtered in three groups of thirty people each, although the total number of people involved is only fifty.
The mishna teaches that the first group entered, after which they closed the doors to the Temple courtyard. It was stated that the amora’im disagreed about the precise wording of the mishna. Abaye said: We learned in the mishna that the doors of the Temple courtyard miraculously closed by themselves. Rava said: We learned in the mishna that people would close the doors of the Temple courtyard at the appropriate time.
What is the practical difference between them? The practical difference between them is with regard to whether we rely on a miracle. Abaye said: We learned in the mishna that the doors closed by themselves; as many people as entered, entered, and we rely on a miracle to close the doors so that an excessive number of people not enter and thus create a danger (Rabbeinu Ḥananel). Rava said: We learned in the mishna that people would close the doors, and we do not rely on a miracle to ensure that the courtyard not become overly crowded.
And that which we learned elsewhere in a mishna with regard to the ban placed upon Akavya ben Mahalalel for having spoken harshly about Shemaya and Avtalyon, that Rabbi Yehuda said: Heaven forbid that Akavya ben Mahalalel was banned; it must have been someone else, as even when the entire Jewish people would come to Jerusalem for the Festival, the Temple courtyard would not close on any man from Israel as full of wisdom and fear of sin as Akavya ben Mahalalel; Abaye can explain this statement according to his opinion, and Rava can also explain it according to his opinion. Abaye can explain it according to his opinion as follows: No man from Israel was in the Temple courtyard when it closed by itself who was as full of wisdom and fear of sin as Akavya ben Mahalalel. Rava, too, can explain it according to his opinion as follows: No man from Israel was in the Temple courtyard when they closed it who was as full of wisdom and fear of sin as Akavya ben Mahalalel.
The Sages taught: No one was ever crushed by the great throngs of people in the Temple courtyard, except for one Passover in the days of Hillel when an old man was crushed, and they called that Passover the Passover of the crushed.
The Sages taught: Once, King Agrippa wished to set his eyes on the multitudes [ukhlosin] of Israel to know how many they were. He said to the High Priest: Set your eyes on the Paschal lambs; count how many animals are brought in order to approximate the number of people. The High Priest took a kidney from each one, as the kidneys are burned on the altar, and six hundred thousand pairs of kidneys were found there, double the number of those who left Egypt. This did not reflect the sum total of the Jewish people, as it excluded those who were ritually impure or at a great distance, who did not come to offer the sacrifice. Furthermore, this was a count of the Paschal lambs and not of the people, and there was not a single Paschal lamb that did not have more than ten people registered for it. They called that Passover the Passover of the crowded, due to the large number of people.
The Gemara questions one of the details of this story: How could the High Priest take a kidney? Didn’t he have to burn it on the altar? The Gemara answers: He first took the kidneys for the count, and subsequently he burned them. The Gemara asks: Isn’t it written: “And the priest shall burn it on the altar; it is the food of the offering made by fire to the Lord” (Leviticus 3:11)? The singular “it” apparently indicates that he must not mix the fats of this sacrifice with those of another; rather, he must burn each set separately.
The Gemara answers: He subsequently burned them one by one and not all together. The Gemara asks further: Wasn’t it taught in a baraita that the plural “them” in the verse: “And the priest shall burn them upon the altar; it is the food of the offering made by fire for a satisfying aroma; all the fat is the Lord’s” (Leviticus 3:16) indicates that all the sacrificial parts of a sacrifice must be offered at the same time? Rather, it must be that when the High Priest took a kidney for counting, it was merely momentary seizure; that is, he took it from them until they brought him something else with which to keep track of the numbers, and it was this other item that was counted afterward.

זוהר

תָּא חֲזֵי זַכָּאָן לְאִתְקַשְּׁרָא בִצְרוֹרָא דְחַיֵּי אִינוּן זַכָּאָן לְמֵחֶמֵי בִיקָרָא עִלָּאָה דְמַלְכָּא קַדִּישָׁא כְמָה דְאַתּ אָמַר (תהלים כז) לַחֲזוֹת בְּנוֹעַם יְי וּלְבַקֵּר בְּהֵיכָלוֹ וְאִינוּן מָדוֹרֵיהוֹן יַתִּיר וְעִלָּאָה מִכָּל אִינוּן מַלְאָכִין קַדִּישִׁין וְכָל דַּרְגִּין דִילְהוֹן דְּהָא הַהוּא אַתְרָא (ס''א חֶדְוָה) עִלָּאָה לָא זָכָּאן עִלָּאִין וְתַתָּאִין לְמֵחֱמֵי לֵיהּ הָדָא הוּא דִכְתִּיב (ישעיה ס''ד) עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתְךָ וְגוֹמֵר. וְאִינוּן דְלָא זַכָּאָן כָּל כַּךְ בְּאִינוּן דוּכְתֵּי. אִית לוֹן לְתַתָּא כְפוּם אָרְחַיְיהוּ. וְאִלֵּין לָא זַכָּאָן לְסַלְקָא לְהַהוּא אָתָר וּלְמֵחֱמֵי כְמָה דְחֶמָאן אִינוּן דִּלְעֵילָא וְאִלֵּין קַיְימֵי בְקִיּוּמָא דְעֵדֶן תַּתָּאָה וְלָא יַתִּיר וְאִי תֵימָא מָאן עֵדֶן תַּתָּאָה אֶלָּא דָא עֵדֶן דְּאִקְרֵי חָכְמָ''ה תַתָּאָה וְדָא קַיְימָא עַל גַּן דִּבְאַרְעָא וְאַשְׁגָּחוּתָא דְהָאי עֵדֶן עָלֵיהּ (וְלָא יַתִּיר) וְאִלֵּין קַיְימֵי בְהָאי גַּן. וְאִתְהֲנוּן מֵעֵדֶן דָּא. מָאי בֵין עֵדֶן תַּתָּאָה לְעִלָּאָה כְיִתְרוֹן הָאוֹר מִן הַחֹשֶׁךְ עֵדֶן תַתָּאָה אִקְרֵי עֶדְנָא נוּקְבָא. עֵדֶן עִלָּאָה אִקְרֵי עֵדֶן דְכַר עָלֵיהּ כְּתִיב עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתְךָ. הָאי עֵדֶן תַּתָּאָה אִקְרֵי גַן לְעֵדֶן דִּלְעֵילָא וְהָאי גַן אִקְרֵי עֵדֶן לְגָן דִּלְתַתָּא. וְאִלֵּין דְּמִשְׁתַּכְּחֵי בְגַן תַּתָּאָה אִתְהֲנָן מֵהָאי עֵדֶן דְעָלַיְיהוּ בְכָל שַׁבָּת וְשַׁבָת וּבְכָל יַרְחָא וְיַרְחָא הָדָא הוּא דִכְתִּיב (שם ס''ו) וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְשַׁבַּתּוֹ. וְעַל אִלֵּין אָמַר שְׁלֹמֹה מִן הַחָיִים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָּה דְהָא אִלֵּין בְדַרְגָּא עִלָּאָה יַתִּיר מִנַּיְיהוּ. מָאן אִינוּן שֶׁכְּבַר מֵתוּ וְקַבִּילוּ עוֹנְשָׁא תְרֵי זִמְנֵי וְאִלֵּין אִקְרוּן כֶּסֶף מְזוּקָק דְעָאל לְנוּרָא זִמְנִין וּתְרֵין וְנָפִיק מִנֵּיהּ זוֹהֲמָא וְאִתְבְּרַר וְאִתְנְקֵי. וְטוֹב מִשְּׁנֵיהֶם אֶת אֲשֶׁר עֶדֶן לֹא הָיָה הַהוּא רוּחָא דְקָאִים לְעֵילָא וְאִתְעַכָּב לְנַחְתָּא לְתַתָּא דְהָא קָאִים בְקִיּוּמֵיהּ וְלֵית לֵיהּ לְקַבְּלָא עוֹנְשָׁא וְאִית לֵיהּ מְזוֹנָא מֵהַהוּא מְזוֹנָא עִלָּאָה דִלְעֵילָא לְעֵילָא טָב מִכֻּלְּהוּ מָאן דְלָא אִתְפְּרַשׁ וְלָא אִתְגַּלְיָיא וְכָל מִלּוֹי בִּסְתִּימָא אִינוּן דָּא הוּא זַכָּאָה חֲסִידָא דְנָטַר פִּקּוּדֵי אוֹרַיְיתָא וְקִיֵּים לוֹן וְאִשְׁתְּדַל בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי דָא אִתְאֲחִיד אִתְהֲנֵי בְדַרְגָּא עִלָּאָה עַל כָּל שְׁאַר בְּנֵי נָשָׁא וְכֻלְּהוּ אִתְאַחֲדָן (ס''א אִתּוֹקְדָן) מֵחֻפָּה דְהָאי:
בֹּא וּרְאֵה, צַדִּיקִים הַזּוֹכִים לְהִתְקַשֵּׁר בִּצְרוֹר הַחַיִּים, שֶׁהוּא יְסוֹד דְּז''א, הֵם זוֹכִים לִרְאוֹת בִּכְבוֹד הַמֶּלֶךְ הָעֶלְיוֹן הַקָּדוֹשׁ, כְּמוֹ שֶׁנֶּאֱמַר לַחֲזוֹת בְּנֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ. וְהֵם, הַמָּדוֹר שֶׁלָּהֶם הוּא יוֹתֵר עֶלְיוֹן מִכָּל הַמַּלְאָכִים הַקְּדוֹשִׁים וְכָל מַדְרְגוֹתֵיהֶם, כִּי מָקוֹם עֶלְיוֹן הַהוּא אֵין הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים זוֹכִים לִרְאוֹתוֹ. זֶה שֶׁנֶּאֱמַר עַיִן לֹא רָאֲתָה אֱלֹקִים זוּלָתֶךְ וְגוֹ', שׁה''ס עֵדֶן הָעֶלְיוֹן. וְאֵלּוּ שֶׁאֵינָם זוֹכִים לַעֲלוֹת כָּל כָּךְ כְּמוֹ אֵלּוּ, מָקוֹם יֵשׁ לָהֶם לְמַטָּה כְּפִי דַּרְכֵּיהֶם, וְאֵלּוּ אֵינָם זוֹכִים לַמָּקוֹם הַהוּא, וְלִרְאוֹת כְּמוֹ שֶׁרוֹאִים אוֹתָם שֶׁלְּמַעְלָה, אֶלָּא אֵלּוּ עוֹמְדִים בְּמָקוֹם שֶׁל עֵדֶן הַתַּחְתּוֹן, וְלֹא יוֹתֵר. וְאִם תֹּאמַר מַהוּ עֵדֶן הַתַּחְתּוֹן. אֶלָּא זֶה הוּא עֵדֶן שֶׁנִּקְרָא חָכְמָה הַתַּחְתּוֹנָה, שֶׁהִיא הַמַּלְכוּת, וְהִיא עוֹמֶדֶת עַל הַגָּן שֶׁבָּאָרֶץ וְהָהַשְׁגָּחָה שֶׁל עֵדֶן הַזֶּה עָלָיו, עַל הַגָּן. וְאֵלּוּ הַצַדִּיקִים, עוֹמְדִים בְּגַן עֵדֶן זֶה שֶׁבָּאָרֶץ, וְנֶהֱנִים מֵעֵדֶן הַזֶּה, שֶׁהִיא חָכְמָה תַּתָּאָה. מַה בֵּין עֵדֶן הַתַּחְתּוֹן לְעֵדֶן הָעֶלְיוֹן, הוּא כְּיִתְרוֹן הָאוֹר מִן הַחֹשֶךְ. עֵדֶן הַתַּחְתּוֹן נִקְרָא עֶדְנָה, שֶׁהִיא נְקֵבָה, עֵדֶן הָעֶלְיוֹן נִקְרָא עֵדֶן, שֶׁהוּא זָכָר, עָלָיו כָּתוּב, עַיִן לֹא רָאֲתָה אֱלֹקִים זוּלָתֶךְ. עֵדֶן הַתַּחְתּוֹן זֶה נִקְרָא גָּן כְּלַפֵּי עֵדֶן שֶׁלְּמַעְלָה, וְגָן הַזֶּה נִקְרָא עֵדֶן כְּלַפֵּי הַגָּן שֶׁלְּמַטָּה. וְאֵלּוּ הַנִּמְצָאִים בַּגָּן שֶׁלְּמַטָּה, שֶׁהוּא גַּן עֵדֶן הָאָרֶץ, נֶהֱנִים מֵאוֹתוֹ הָעֵדֶן שֶׁעֲלֵיהֶם, שֶׁהוּא חָכְמָה תַּתָּאָה, בְּכָל שַׁבָּת וְשַׁבָּת וּבְכָל חֹדֶשׁ וְחֹדֶשׁ, זֶה שֶׁנֶּאֱמַר, וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ וְגוֹ'. וְעַל אֵלּוּ אָמַר שְׁלֹמֹה, מִן הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָה, כִּי אֵלּוּ הֵם בְּמַדְרֵגָה עֶלְיוֹנָה יוֹתֵר מֵהֶם. מִי הֵם אֵלּוּ. הַיְנוּ אֵלּוּ שֶׁכְּבָר מֵתוּ וְקִבְּלוּ עוֹנְשָׁם שְׁתֵּי פְּעָמִים. וְאֵלּוּ נִקְרָאִים כֶּסֶף מְזוּקָק, שֶׁנִּכְנָס לַתַּנּוּר פַּעַם וּשְׁתַּיִם וְיָצָא מִמֶּנּוּ הַזּוּהֲמָא, וְנִתְבָּרֵר וְנַעֲשֶׂה נָקִי. וְטוֹב מִשְּׁנֵיהֶם אֶת אֲשֶׁר עֵדֶן לֹא הָיָה, הַיְנוּ הָרוּחַ הַהוּא הָעוֹמֵד לְמַעְלָה וּמִתְעַכֵּב מִלָּרֶדֶת לְמַטָּה, שֶׁזֶּה עוֹמֵד בְּקִיּוּמוֹ, שֶׁעוֹד לֹא חָטָא, וְאֵין לוֹ לְקַבֵּל עוֹנֶשׁ, וְיֵשׁ לוֹ מָזוֹן מֵהַמָּזוֹן הַהוּא הָעֶלְיוֹן שֶׁלְּמַעְלָה לְמַעְלָה. טוֹב מִכֻּלָּם, הוּא מִי שֶׁבָּא לָעוֹלָם הַזֶּה, וְלֹא נִפְרָד מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵינוֹ בַּגָּלוּי, וְכָל דְּבָרָיו הֵם בְּצִנְעָה. זֶה הוּא זַכָּאי חָסִיד שֶׁשָּׁמַר מִצְווֹת הַתּוֹרָה וְקִיֵּם אוֹתָן וְעָסַק בַּתּוֹרָה יוֹמָם וָלַיְלָה, זֶה מִתְאָחֵד וְנֶהֱנֶה בְּמַדְרֵגָה עֶלְיוֹנָה עַל כָּל שְׁאָר בְּנֵי הָאָדָם, וְכֻלָּם נִשְׂרָפִים מֵהִסְתַּכְּלוּת בְּחוּפָּה שֶׁל זֶה.

הלכה פסוקה

א. צָרִיךְ שֶׁיִּשָּׁאֵר מִן הַמַּאְדִּים כְּדֵי שֶׁיִּנָטֵל בְּזוּג שֶׁכָּל שַׂעֲרָה שֶׁאֵינָה נִיטֶלֶת בְּזוּג הֲרֵי הִיא כְּאִלּוּ אֵינָהּ לְפִיכָךְ אִם הָיוּ בָהּ שְׁתֵּי שַׂעֲרוֹת לְבָנוֹת אוֹ שְׁחוֹרוֹת שֶׁאֵינָם נִלְקָטִין בְּזוּג הֲרֵי זוּ כְּשֵׁרָה:
ב. הָיוּ קַרְנֶיהָ אוֹ טְלָפֶיהָ שְׁחוֹרִים יָגוֹד. גַּלְגַּל הָעַיִן וְהַשִּׁינַיִם וְהַלָּשׁוֹן אֵין מַרְאֵיהֶן פּוֹסְלִים בַּפָּרָה:
ג. הָיְתָה בָּה יַבֶּלֶת וַחֲתָכָהּ אַף עַל פִּי שֶׁצִמַח בִּמְקוֹמָהּ שֵׂעָר אָדוֹם פְּסוּלָה:

מוסר

לֹא תַחְמוֹד אֵשֶׁת כָּתוּב בְּלֹא וָי''ו לֹא תַחְמֹד אַזְהָרָה שֶׁלֹּא לְיַפּוֹת עַצְמוֹ כְּדֵי שֶׁיִּשַׁר בְּעֵינֵי אֵשֶׁת רֵעֵהוּ וְיַכְנִיס אַהֲבָתוֹ וְיוֹפְיוֹ בְלִבָּהּ. לֹא תִהְיֶה חוֹמֵד לְאֶשֶׁת רֵעֶךָ. וְעוֹד קְרִי לֹא תַחְמֹד אַזְהָרָה שֶׁלֹּא יְשַׁבֵּחַ אִשָּׁה יָפָה בִּפְנֵי חֲבֵירוֹ שֶׁמָּא יִגְרוֹר אַחֲרֶיהָ. וְהָיָה בְךָ חֵטְא כְּלוֹמָר לֹא תַחְמֹד אֵשֶׁת רֵעֲךָ לַאֲחֵרִים וְלֹא תֶהֱנֶה מִזִיו פְּנוּיָה כָּל שֶׁכֵּן מֵאֵשֶׁת אִישׁ כְּדֵי שֶׁתֶּהֱנֶה מִזִּיו שְׁכִינָה: אִם בָּאת מִצְוָה לְיָדְךָ שֶׁלֹּא בְּכַוָּונָה תִּשְׂמַח וְתִתֵּן שֶׁבַח וְהוֹדָיָה לְהַקָּדוֹשׁ בָרוּךְ הוּא שֶׁאִינָה אוֹתָהּ לְיָדְךְ לַעֲשׂוֹת: לֹא יְשַׂרְטֵט אָדָם קוּנְטְרִיס אָדָם עַל הַסֵּפֶר מִפְּנֵי שֶׁהַסֵּפֶר יֵשׁ לוֹ קְדוּשָׁה וְלָזֶה אֵין בָּה קְדוּשָׁה וְכָל שֶׁכֵּן שֶׁאָסוּר לִסְרוֹק עָלָיו רֹאשׁוֹ אֲפִלּוּ בְּחָלָק שֶׁבּוֹ:
If suddenly a mitzvah comes your way - rejoice, praise and give thanks to the Holy One, Blessed be He for the fact that He directed it your way for you to perform it.
A person shouldn't inscribe notes on a holy book because it has holiness to it whereas they have not and all the more so one shouldn't brush his hair even over a part of it.
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