גדולה שנאה ששונאין עמי הארץ לתלמיד חכם יותר משנאה ששונאין אומות העולם את ישראל ונשותיהן יותר מהן: תנא שנה ופירש יותר מכולן
Similarly, he said: The hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. And the wives of the ignoramuses hate Torah scholars more than the ignoramuses themselves. It was taught in the Tosefta that one who studied Torah and left his studies hates Torah scholars more than all of them.
פָּרַשׁ (b. h.) [to divide, separate,] 1) (neut. verb) to go away, go aside, depart; to keep off. Yoma I, 5 הוא פוֹרֵשׁ … פּוֹרְשִׁין וכ׳ he turned aside and wept, and so did they. Y. Keth. I, 25ᵈ bot. ראו אותו פורש מציפורין they saw him come out of Sepphoris (so that he is presumably an inhabitant of Sepphoris); פירש מן הבתים they saw him leave one of the houses of Sepphoris. Num. R. s. 9 את פָּרַשְׁתְּ מדרך וכ׳ thou didst depart from the way (disregard the customs) of Israel’s daughters. Zeb. 113ᵃ (play on פרשה, Num. XIX, 5) מקים שפּוֹרֶשֶׁת למיתה וכ׳ there where she departs for death, she shall be burnt. Y. M. Kat. I, 80ᵇ bot. (ref. to Lev. XIII, 45) כדי שתהא טומאה … פְּרוֹשׁ that the uncleanness itself may cry out …, ‘keep off’; Y. Maas. Sh. V, beg. 55ᵈ; a. fr. —2) to pass, cross. Yalk. Prov. 946; Yalk. Num. 738 הספינות פּוֹרְשׁוֹת בים the ships make their way through the sea. —3) (act. verb) to separate, keep off. Num. R. s. 10 כשם שאדם פירש את עצמו וכ׳ as a person keeps himself away (abstains) from the fruits of Orlah, so will those who misbehave towards their handmaids, be separated from the virtuous on the day of judgment.; a. fr.—Part. pass. פָּרוּשׁ, q. v. —4) (cmp. פָּרַט) to single out, specify, speak distinctly. Ib. (expl. יַפְלִא, Num. VI, 2) כשיִפְרוֹשׁ לנדור וכ׳ when he speaks out his vow, to the exclusion of him who thinks it in his heart; a. fr.—Sifré Num. 24 עד שיפרוש לך … כדרך שפירש וכ׳ (Yalk. ib. 710 שיפרוט … שפרט), v. פָּרַט.
Nif. - נִפְרַשׁ to be separated, kept away. Lev. R. s. 22 והן נִפְרָשִׁים מעבודה זרה and thus they will be kept away from idolatrous worship; a. e.
Pi. - פֵּירֵשׁ 1) (neut. verb) (neut. verb) to depart, withdraw; to abstain. Snh. 82ᵇ היה לו … לפרוש ולא פי׳ Zimri might have withdrawn (from the woman), but he did not. Ib.ᵃ אם פ׳ וכ׳ if Z. had withdrawn, and Phineas had slain him &c. Pes. 87ᵇ פ׳ מן האשה withdrew from contact with his wife. Gen. R. s. 20 שפֵּירְשָׁה חיה מאדם that Eve was separated from Adam.—Sabb. 86ᵇ פירשה מן האיש the semen issued from a man.—Pes. 49ᵇ שנה ופ׳ קשה וכ׳ he that studied and gave it up, is the worst of all (in hostility to scholars); a. fr. —2) to go on a voyage; to cross the ocean (cmp. פָּלַג Hif.). Y. M. Kat. III, beg. 81ᶜ אסור לפָרֵשׁ לים הגדול it is forbidden to start on a sea voyage (during the festive week). Y. Yeb. XVI, 15ᵈ top עשיתי מְפָרֵשׁ וכ׳ I was crossing &c. Y. Meg. II, 73ᵇ top מְפָרְשֵׁי ימים voyagers on the sea; a. fr. —3) (act. verb) to separate. Gen. R. s. 22 אילו רצה המלך פֵּירְשָׁן ולא רצה המלך לפָרְשָׁן if the king desired it, he would separate them (the fighters), but the king does not wish to separate them; Yalk. ib. 38. —4) to specify, express clearly. Ib. א"א לפה לפָרְשוֹ no mouth can express it. Men. 91ᵃ דמְפָרֵשׁ when he (in making his vow) specified (‘sheep’ or ‘cattle’), opp. בסתמא. Gen. R. s. 6 אנשי … פֵּירְשׁוּ אותו the men of the Great Assembly said it plainly. Snh. VII, 5 עד שיְפָרֵשׁ השם until he mentions the Name expressly (uses the Tetragrammaton), opp. כִּינּוּי. Gitt. 36ᵃ שיהו עדים מְפָרְשִׁין שמותיהן that witnesses must sign their full names; a. fr.—Part. pass. מְפוֹרָשׁ, f. מְפוֹרֶשֶׁת; pl. מְפוֹרָשִׁים, מְפוֹרָשִׁין; מְפוֹרָשׁוֹת. B. Kam. 54ᵇ, a. fr. מה הפרט מפ׳, v. פְּרָט. B. Mets. 94ᵇ שלישית בשואל מפ׳ that the third paragraph treats of a borrower, is explicitly stated (Ex. XXII, 13). Sot. 38ᵃ, a. fr. שם המפ׳ the special Name (the Tetragrammaton), v. supra. Zeb. 53ᵃ, v. סָתַם. Ḥag. 22ᵇ ומה סתומות … מפ׳ וכ׳ if your undefined teachings are so well-founded, how much more your explicit teachings; a. fr. —5) to explain, interpret, define. Ned. 2ᵇ פתח … ומפרש ידות the Mishnah begins with kinnuyim …, and goes on explaining yadoth! Zeb. 13ᵃ ואין לי לפרש and I am unable to explain (the reason of the distinction between receiving and sprinkling the blood); אני אֲפָרֵשׁ I shall explain it. Ned. 81ᵃ דבר זה … ולא פֵירְשׁוּהוּ עד שפֵּירְשׁוֹ וכ׳ that question (Jer. IX, 11) was asked of prophets and scholars, and they could not explain it, until the Lord himself explained it (ib. 12). M. Kat. 16ᵇ; Ber. 18ᵃ לא פֵירְשׁוּ לך they did not interpret (the verse) to you; v. שָׁנָה I. Gen. R. s. 31 ולא פ׳ and did not explain (of what material the serpent was to be made); Y. R. Hash. III, end, 59ᵃ; a. fr.—Part. pass. as ab. Meg. 3ᵃ, a. e. (ref. to Neh. VIII, 8) מפ׳ זה תרגום m’forash means interpretation.
Hithpa. - הִתְפָּרֵשׁ,
Nithpa. - נִתְפָּרֵשׁ to be specified, defined; to be explained. Lev. R. s. 6 כל נביא שנתפ׳ וכ׳ a prophet whose name is stated. Gen. R. l. c. בשלשה נ׳ ובאחד לא נ׳ in three places (in which עֲשֵׂה occurs) the command is specified, but in the fourth (Num. XXI, 8) it is not specified, v. supra. Yalk. Gen. 20 דבר שאינו מִתְפָּרֵשׁ בִמקימו וכ׳ a thing which is not defined in its original place but is defined in another passage; a. e.
Hif. - הִפְרִישׁ 1) to separate; to set aside, dedicate. Yoma I, 1 מַפְרִישִׁין כהן וכ׳ they removed the high priest from his house to the cell &c. Ter. IV, 1 המַפְרִישׁ מקצת וכ׳ he who sets aside one portion of what is due of T’rumah or tithes. Num. R. s. 10 (ref. to Num. VI, 11, ועשה) שיַפְרִישֵׁם הכהן וכ׳ that the priest when offering them designates them, one for a sin-offering &c. Ib. (ref. to Prov. XXIII, 32) מה צפעון זה מפריש … כך היין מפריש וכ׳ as the adder divides between life and death, so wine removes from the ways of life to those of death; Lev. R. s. 12 כך ה׳ היין בין אדם וכ׳ so wine caused a separation between Adam and Eve; ה׳ היין בין נח לבניו לעבדות wine caused a division between Noah and his sons with regard to slavery; ה׳ היין בין אהרן ובניו למיתה wine caused a division between Aaron and his sons with regard to death; Yalk. Prov. 960. Tam. IV, 3 מן הכבד … ה׳ severed the lungs from the liver; a. fr.—Part. pass. מוּפְרָשׁ. Ned. I, 1 מוּפְרְשַׁנִי ממך I will be separated from thee (will have no dealings with thee, accept no favors &c.); ib. 5ᵃ; a. e.—2) to go to sea. Gen. R. s. 13 היו מַפְרִישִׁין לים וכ׳ were crossing the ocean; a. e.
Nif. - נִפְרַשׁ to be separated, kept away. Lev. R. s. 22 והן נִפְרָשִׁים מעבודה זרה and thus they will be kept away from idolatrous worship; a. e.
Pi. - פֵּירֵשׁ 1) (neut. verb) (neut. verb) to depart, withdraw; to abstain. Snh. 82ᵇ היה לו … לפרוש ולא פי׳ Zimri might have withdrawn (from the woman), but he did not. Ib.ᵃ אם פ׳ וכ׳ if Z. had withdrawn, and Phineas had slain him &c. Pes. 87ᵇ פ׳ מן האשה withdrew from contact with his wife. Gen. R. s. 20 שפֵּירְשָׁה חיה מאדם that Eve was separated from Adam.—Sabb. 86ᵇ פירשה מן האיש the semen issued from a man.—Pes. 49ᵇ שנה ופ׳ קשה וכ׳ he that studied and gave it up, is the worst of all (in hostility to scholars); a. fr. —2) to go on a voyage; to cross the ocean (cmp. פָּלַג Hif.). Y. M. Kat. III, beg. 81ᶜ אסור לפָרֵשׁ לים הגדול it is forbidden to start on a sea voyage (during the festive week). Y. Yeb. XVI, 15ᵈ top עשיתי מְפָרֵשׁ וכ׳ I was crossing &c. Y. Meg. II, 73ᵇ top מְפָרְשֵׁי ימים voyagers on the sea; a. fr. —3) (act. verb) to separate. Gen. R. s. 22 אילו רצה המלך פֵּירְשָׁן ולא רצה המלך לפָרְשָׁן if the king desired it, he would separate them (the fighters), but the king does not wish to separate them; Yalk. ib. 38. —4) to specify, express clearly. Ib. א"א לפה לפָרְשוֹ no mouth can express it. Men. 91ᵃ דמְפָרֵשׁ when he (in making his vow) specified (‘sheep’ or ‘cattle’), opp. בסתמא. Gen. R. s. 6 אנשי … פֵּירְשׁוּ אותו the men of the Great Assembly said it plainly. Snh. VII, 5 עד שיְפָרֵשׁ השם until he mentions the Name expressly (uses the Tetragrammaton), opp. כִּינּוּי. Gitt. 36ᵃ שיהו עדים מְפָרְשִׁין שמותיהן that witnesses must sign their full names; a. fr.—Part. pass. מְפוֹרָשׁ, f. מְפוֹרֶשֶׁת; pl. מְפוֹרָשִׁים, מְפוֹרָשִׁין; מְפוֹרָשׁוֹת. B. Kam. 54ᵇ, a. fr. מה הפרט מפ׳, v. פְּרָט. B. Mets. 94ᵇ שלישית בשואל מפ׳ that the third paragraph treats of a borrower, is explicitly stated (Ex. XXII, 13). Sot. 38ᵃ, a. fr. שם המפ׳ the special Name (the Tetragrammaton), v. supra. Zeb. 53ᵃ, v. סָתַם. Ḥag. 22ᵇ ומה סתומות … מפ׳ וכ׳ if your undefined teachings are so well-founded, how much more your explicit teachings; a. fr. —5) to explain, interpret, define. Ned. 2ᵇ פתח … ומפרש ידות the Mishnah begins with kinnuyim …, and goes on explaining yadoth! Zeb. 13ᵃ ואין לי לפרש and I am unable to explain (the reason of the distinction between receiving and sprinkling the blood); אני אֲפָרֵשׁ I shall explain it. Ned. 81ᵃ דבר זה … ולא פֵירְשׁוּהוּ עד שפֵּירְשׁוֹ וכ׳ that question (Jer. IX, 11) was asked of prophets and scholars, and they could not explain it, until the Lord himself explained it (ib. 12). M. Kat. 16ᵇ; Ber. 18ᵃ לא פֵירְשׁוּ לך they did not interpret (the verse) to you; v. שָׁנָה I. Gen. R. s. 31 ולא פ׳ and did not explain (of what material the serpent was to be made); Y. R. Hash. III, end, 59ᵃ; a. fr.—Part. pass. as ab. Meg. 3ᵃ, a. e. (ref. to Neh. VIII, 8) מפ׳ זה תרגום m’forash means interpretation.
Hithpa. - הִתְפָּרֵשׁ,
Nithpa. - נִתְפָּרֵשׁ to be specified, defined; to be explained. Lev. R. s. 6 כל נביא שנתפ׳ וכ׳ a prophet whose name is stated. Gen. R. l. c. בשלשה נ׳ ובאחד לא נ׳ in three places (in which עֲשֵׂה occurs) the command is specified, but in the fourth (Num. XXI, 8) it is not specified, v. supra. Yalk. Gen. 20 דבר שאינו מִתְפָּרֵשׁ בִמקימו וכ׳ a thing which is not defined in its original place but is defined in another passage; a. e.
Hif. - הִפְרִישׁ 1) to separate; to set aside, dedicate. Yoma I, 1 מַפְרִישִׁין כהן וכ׳ they removed the high priest from his house to the cell &c. Ter. IV, 1 המַפְרִישׁ מקצת וכ׳ he who sets aside one portion of what is due of T’rumah or tithes. Num. R. s. 10 (ref. to Num. VI, 11, ועשה) שיַפְרִישֵׁם הכהן וכ׳ that the priest when offering them designates them, one for a sin-offering &c. Ib. (ref. to Prov. XXIII, 32) מה צפעון זה מפריש … כך היין מפריש וכ׳ as the adder divides between life and death, so wine removes from the ways of life to those of death; Lev. R. s. 12 כך ה׳ היין בין אדם וכ׳ so wine caused a separation between Adam and Eve; ה׳ היין בין נח לבניו לעבדות wine caused a division between Noah and his sons with regard to slavery; ה׳ היין בין אהרן ובניו למיתה wine caused a division between Aaron and his sons with regard to death; Yalk. Prov. 960. Tam. IV, 3 מן הכבד … ה׳ severed the lungs from the liver; a. fr.—Part. pass. מוּפְרָשׁ. Ned. I, 1 מוּפְרְשַׁנִי ממך I will be separated from thee (will have no dealings with thee, accept no favors &c.); ib. 5ᵃ; a. e.—2) to go to sea. Gen. R. s. 13 היו מַפְרִישִׁין לים וכ׳ were crossing the ocean; a. e.
שָׂנֵא (b. h.) to hate. Pes. 49ᵇ גדולה שנאה ששׂוֹנְאִין וכ׳ great is the hatred with which the ignorant hate the scholar, even greater than that which gentiles bear towards Israel. Ib. 113ᵇ שלשה שׂוֹנְאָן three classes of men does the Lord hate. Ib. שלשה שונאין זה וכ׳ three kinds of creatures hate one another, the dog &c. Ib. מצוה לִשְׂנֹאתוֹ (Var. מותר) it is right (permitted) to hate him. Ib. שִׂנְאוּ את אדניכם hate your masters. Snh. 108ᵇ the raven said to Noah, רבך שׂוֹנְאֵנִי ואתה שְׂנֵאתַנִי thy master (God) hates me, and thou hatest me. Ab. I, 10 אהוב … ושְׂנָא וכ׳ love work and hate office; a. fr.—Part. pass. שָׂנוּא; f. שְׂנוּאָה &c. Kidd. 68ᵃ; Yeb. 23ᵃ (ref. to Deut. XXI, 15) וכי יש ש׳ לפני המקום וכ׳ is there before God a hated one and a beloved one (could it be supposed that the law should allow a discrimination between the children of a favored and of a hated wife)? Ib. ש׳ בנישואיה, v. נִישּׂוּאִין; a. e.—Sifra K’doshim, Par. 3, ch. VIII שָׂנְאוּי.
Nif. - נִשְׂנָא,
Nithpa. - נִשְׂתַּנֵּא to be hated. Num. R. s. 48 הר ס̇ינ̇י שבו נִשְׂנְאוּ וכ׳ it is called Mount Sinai, because on it the gentiles became hateful to the Lord &c. (v. שִׂנְאָה); Yalk. Is. 363 נִשְׂתַּנְּאוּ. Taan. 7ᵇ (ref. to ישנא, Koh. VIII, 1) א"ת ישונא אלא יִשָּׂנֵא read not y’shunne (shall be changed), but yissane (shall be hated).
Pu. - שׂוּנָּא same. Pesik. R. s. 14 (ref. to Koh. l. c.) יְשׂוּנֶּא יְסוּנֶּה בסמ"ך read y’sunne, with Samekh (v. supra).
Nif. - נִשְׂנָא,
Nithpa. - נִשְׂתַּנֵּא to be hated. Num. R. s. 48 הר ס̇ינ̇י שבו נִשְׂנְאוּ וכ׳ it is called Mount Sinai, because on it the gentiles became hateful to the Lord &c. (v. שִׂנְאָה); Yalk. Is. 363 נִשְׂתַּנְּאוּ. Taan. 7ᵇ (ref. to ישנא, Koh. VIII, 1) א"ת ישונא אלא יִשָּׂנֵא read not y’shunne (shall be changed), but yissane (shall be hated).
Pu. - שׂוּנָּא same. Pesik. R. s. 14 (ref. to Koh. l. c.) יְשׂוּנֶּא יְסוּנֶּה בסמ"ך read y’sunne, with Samekh (v. supra).
אבל לא שכחה מאי חייב על כל מלאכה ומלאכה אדתני היודע שהוא שבת ועשה מלאכות הרבה בשבתות הרבה חייב על כל מלאכה ומלאכה ליתני היודע עיקר שבת וכל שכן הא אלא מתניתין כשהכיר ולבסוף שכח ודרב ושמואל נמי כהכיר ולבסוף שכח דמי והכי איתמר רב ושמואל דאמרי תרוייהו אפילו תינוק שנשבה בין הגוים וגר שנתגייר לבין הגוים כהכיר ולבסוף שכח דמי וחייב ורבי יוחנן ורבי שמעון בן לקיש דאמרי תרוייהו דוקא הכיר ולבסוף שכח אבל תינוק שנשבה בין הגוים וגר שנתגייר לבין הגוים פטור מיתיבי כלל גדול אמרו בשבת כל השוכח עיקר שבת ועשה מלאכות הרבה בשבתות הרבה אינו חייב אלא אחת כיצד תינוק שנשבה לבין הגוים וגר שנתגייר בין הגוים ועשה מלאכות הרבה בשבתות הרבה אינו חייב אלא חטאת אחת וחייב על הדם אחת ועל החלב אחת ועל עבודה זרה אחת ומונבז פוטר
The Gemara raises another difficulty: But if he did not forget the essence of Shabbat, and he knows that today is Shabbat, what would the halakha be? Certainly he would be liable for each and every prohibited labor. If so, instead of teaching the halakha: One who knows that it is Shabbat and performs many labors on multiple Shabbatot is liable for each and every labor, let the mishna teach the halakha: One who knows the essence of Shabbat is liable for each and every labor that he performs and all the more so that one who is aware that today is Shabbat would be liable for each labor. Rather, when our mishna refers to forgetting, it is referring to a case where he knew and ultimately forgot. And the case described by Rav and Shmuel also has the same legal status as one who knew and ultimately forgot. And it was stated as follows: It was Rav and Shmuel who both said: Even a child who was taken captive among the gentiles and a convert who converted among the gentiles have the same legal status as one who knew and ultimately forgot, and they are liable to bring a sin-offering for their unwitting transgression, even though they never learned about Shabbat. And it was Rabbi Yoḥanan and Rabbi Shimon ben Lakish who both said: He is liable to bring a sin-offering specifically if he knew of the essence of Shabbat and ultimately forgot. However, a child who was taken captive among the gentiles and a convert who converted among the gentiles are exempt from bringing a sin-offering. They have the legal status of one who performed the prohibited labor due to circumstances beyond his control. The Gemara raises an objection from that which was taught in a baraita: They stated a significant principle with regard to the halakhot of Shabbat: One who forgets the essence of Shabbat, i.e., one who does not know that there is a mitzva of Shabbat in the Torah, and performs many prohibited labors on multiple Shabbatot is liable to bring only one sin-offering. How so? With regard to a child who was taken captive among the gentiles and a convert who converted among the gentiles and does not know the essence of Shabbat; and if he performed many prohibited labors on multiple Shabbatot, he is only liable to bring one sin-offering for all his unwitting transgressions. And he is liable to bring one sin-offering for all the blood he unwittingly ate before he learned of the prohibition; and one sin-offering for all the forbidden fat that he ate; and one for all the idolatry that he worshipped. And Munbaz, one of the Sages, deems him exempt from bringing any sacrifice.
הֲלֽוֹא־מְשַׂנְאֶ֖יךָ יְהוָ֥ה ׀ אֶשְׂנָ֑א וּ֝בִתְקוֹמְמֶ֗יךָ אֶתְקוֹטָֽט׃
O LORD, You know I hate those who hate You, and loathe Your adversaries.
משנאיך. המשניאים מצותיך בעיני הבריות בדברי רשע כאלה:
ובתקוממיך. פירושו משנאך כמו ומתקוממים בימינך:
(תהילים קל״ט:כ״א) הלא משנאיך ה' אשנא וגו'. זה מדרש דרשו ומה אם להטיל שלום בין איש לאשתו אמר הכתוב השם שנכתב בקדושה ימחה על המים. סיפרי מינין שמטילין איבה ותחרות ומחלוקת בין ישראל לאביהן שבשמים אינו דין שישרפו הן ואזכרותיהן:
וּבְרֹב גְּאוֹנְךָ, הִרְבִּיתָ לְהִתְגָּאוֹת כְּנֶגֶד כָּל הַקָּמִים לְנֶגְדֶּךָ. וּמִי הֵן? אֵלּוּ הַקָּמִים כְּנֶגֶד בָּנֶיךָ. מַגִּיד שֶׁכָּל הַקָּם כְּנֶגֶד יִשְׂרָאֵל, כְּאִלּוּ קָם כְּנֶגֶד הַשְּׁכִינָה. וְכֵן הוּא אוֹמֵר: אַל תִּשְׁכַּח קוֹל צֹרְרֶיךָ (תהלים עד, כג). כִּי הִנֵּה אוֹיְבֶיךָ יֶהֱמָיוּן וּמְשַׂנְאֶיךָ נָשְׂאוּ רֹאשׁ (תהלים פג, ג). מִפְּנֵי מָה? עַל עַמְּךָ יַעֲרִימוּ סוֹד וְיִתְיָעֲצוּ עַל צְפוּנֶיךָ (תהלים פג, ד). וּכְתִיב: הֲלוֹא מְשַׂנְאֶיךָ ה', אֶשְׂנָא, וּבִתְקוֹמְמֶיךָ אֶתְקוֹטָט (תהלים קלט, כא). מִפְּנֵי מָה? תַּכְלִית שִׂנְאָה שְׂנֵאתִים, וּלְאֹיְבִים הָיוּ לִי (תהלים פסוק כב).
And in the greatness of Thine excellence (Exod. 15:7). You have increased Your excellency against all who rose up against You. Who were those that rose up against You? They were the ones that turned against Your children. It is taught that all who rise up against Israel are considered as rising up against the Shekhinah. Thus it says: Forget not the voice of thine adversaries (Ps. 74:23), and For, lo, Thine enemies are in an uproar; and they hate Thee have lifted up the head. They hold crafty converse against Thy people, and take counsel against Thy treasured ones (ibid. 83:3–4). It is also written: Do not I hate them, O Lord, that hate Thee, and do not I strive with those that rise up against Thee? (ibid. 139:21). Why so? I hate them with the utmost hatred, I count them mine enemies (ibid.).
וְכָל זֶה הָאִסוּר שֶׁל לָשׁוֹן הָרָע הוּא דַּוְקָא עַל אִישׁ, שֶׁעַל פִּי דִּין תּוֹרָה הוּא עֲדַיִן בִּכְלַל "עֲמִיתֶךָ" דְּהַיְנוּ עַם שֶׁאִתְּךָ בַּתּוֹרָה וּבְמִצְּוֹת, אֲבָל אוֹתָן הָאֲנָשִׁים, שֶׁמַּכִּירָם, שֶׁיֵּשׁ בָּהֶם אֶפִּיקוֹרְסוּת, (ח) מִצְּוָה לְגַנּוֹתָם וּלְבַזּוֹתָם, בֵּין בִּפְנֵיהֶם וּבֵין שֶׁלֹּא בִּפְנֵיהֶם, בְּכָל מַה שֶּׁהוּא רוֹאֶה עֲלֵיהֶם, (ט) אוֹ שֶׁשּׁוֹמֵעַ עֲלֵיהֶם, דִּכְתִיב: "לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ", וְ"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ", וְהֵם אֵינָם בִּכְלָל זֶה, שֶׁאֵינָם עוֹשִׂים מַעֲשֵׂה עַמְּךָ, וְנֶאֱמַר {תהלים קל"ט כ"א}: "הֲלוֹא מְשַׂנְאֶיךָ ה' (י) אֶשְׂנָא וּבִתְקוֹמְמֶיךָ אֶתְקוֹטָט" וְכוּ', וְאֶפִּיקוֹרֵס (יא) נִקְרָא הַכּוֹפֵר בַּתּוֹרָה וּבַנְּבוּאָה מִיִּשְׂרָאֵל, בֵּין בַּתּוֹרָה שֶׁבִּכְתָב וּבֵין בַּתּוֹרָה שֶׁבְּעַל פֶּה, וַאֲפִלּוּ הוּא אוֹמֵר, כָּל הַתּוֹרָה מִן הַשָּׁמַיִם, חוּץ מִפָּסוּק אֶחָד אוֹ קַל וָחֹמֶר אֶחָד אוֹ גְּזֵרָה שָׁוָה אֶחָת אוֹ דִּקְדּוּק אֶחָד, גַּם הוּא בַּכְּלָל הַזֶּה.
And this entire issur of lashon hara applies only [when spoken] against the man who is in the category of "your neighbor" [amitecha], "am she'techa," "a people who is with you" in Torah and in mitzvoth. But those people whom he knows to have "apikorsoth" [heresy] among them, it is a mitzvah to demean and to shame, both in their presence and not in their presence, in everything that he sees or hears about them. For it is written (Vayikra 25:17): "And you shall not wrong, one man, his fellow [amito]" and (Vayikra 19:16): "You shall not go talebearing among your people [be'amecha]." And they are not in this category, for they do not act as Your people. And it is written (Tehillim 139:21): "Do I not hate your haters, O L–rd? And against those who rise up against You do I strive." And one who denies the Torah and prophecy of Israel, both the written and the oral Law, is called an apikoress [heretic], even if he says all the Torah is from Heaven, except for one verse, or one kal vachomer [a fortiori argument], or one gezeirah shavah [identity deduction], or one dikduk [inference].
יש שנאה שהיא מצווה, כגון אדם רשע שאינו מקבל תוכחה, שנאמר (משלי ח יג): "יראת יי שנאת רע"; ואומר (תהלים קלט כא-כב): "הלוא משנאיך יי אשנא, ובתקוממיך אתקוטט. תכלית שנאה שנאתים, לאויבים היו לי". וישנא שקר ודבר כזב. סוף דבר: ישנא כל דבר המרחיק אותו והמונעו מאהבת יוצר הכל, כעניין שנאמר (שם קיט קכח): "כל אורח שקר שנאתי". וזה כלל גדול: שישנא אדם כל דבר שקר. וכל מה שיוסיף שנאה לדרכי השקר – יוסיף אהבה לתורה, כדכתיב (שם קיט קסג): "שקר שנאתי ואתעבה, תורתך אהבתי". ויאהב אמת ושלום, כדכתיב (זכריה ח יט): "והאמת והשלום אהבו".
There is a hatred that is a mitzvah: for example, a wicked man who will not accept correction — it is a command of the Torah to hate him, as it is said: "The fear of the Lord is to hate evil" (Prov. 8:13). And it says: "Lo, I hate them O Lord that hate Thee and I strive with those that rise up against Thee, I hate them with the utmost hatred; they are my enemies" (Ps. 139:21-22).And a man should hate lies and falsehood. The end of the matter is this — that a man should hate everything which separates him and holds him back from loving the Creator of All, as it is said: "I hate every false way" (Ibid. 119:128). And this is a great general rule, that a man should hate every false thing, and every act which will increase hatred for false ways will increase love for Torah" (Ibid 163). And let each person love truth and peace as it is written: "Therefore, love ye truth and peace" (Zech. 8:19).
אם עשית דבר כנגד חברך – התחרט ותלך ותרצהו. ואם חברך פשע בה ומתחרט – קבלהו. אפילו אם ספק לך אם מתחרט בלבו, רק שהוא מנקה עצמו נגדך – קבלהו. אם הוכחת אותו בדברים קשים עד שהוא שונאך, כדרך שאמר דוד (תהלים קלט כא): "ובתקוממיך אתקוטט" – אל תתחרט על אותה קטטה. כי אם תתחרט ותבקש ממנו מחילה – אז יתחזק בטעותו.
If you have done a thing against your companion, regret it and go and appease him and if your companion has wronged you and regrets it, — welcome him. Even though you doubt that he is sorry in his heart and believe that he wants only to seem sincere in your eyes, — welcome him. If you have rebuked him with harsh words until he hates you as David said "And do I not strive with those that rise up against Thee?" (Ps. 139:21), do not regret such a quarrel and do not seek his forgiveness, for if you do express remorse and plead for forgiveness he will continue to err.
קוט a secondary form of base קוץ ᴵ.
— Qal - קַט he felt a loathing, was disgusted (in the Bible occurring only Ps. 95:10).
— Niph. - נָקוֹט, נָקֹט (of s.m.).
— Hithpol. - הִתְקוֹטֵט 1 he felt disgust (in the Bible occurring only Ps. 119:158 and 139:21); PBH 2 he quarreled. [cp. נקט ᴵᴵ, קטט. cp. also קנט.] Derivative: הִתְקוֹטְטוּת.
— Qal - קַט he felt a loathing, was disgusted (in the Bible occurring only Ps. 95:10).
— Niph. - נָקוֹט, נָקֹט (of s.m.).
— Hithpol. - הִתְקוֹטֵט 1 he felt disgust (in the Bible occurring only Ps. 119:158 and 139:21); PBH 2 he quarreled. [cp. נקט ᴵᴵ, קטט. cp. also קנט.] Derivative: הִתְקוֹטְטוּת.
שׂנא to hate.
— Qal - שָׂנֵא he hated.
— Niph. - נִשְׂנָא was hated.
— Hiph. - הִשְׂנִיא he caused to be hated, made hateful.
— Hoph. - הֻשְׂנָא was made hateful.
— Pi. - שִׂנֵּא he hated violently (in the Bible occurring only Ps. 139:21).
— Hith. - הִשְׂתַּנֵּא he became hateful. [BAram. שְׂנָא, JAram. שְׂנָא, סְנָא, Syr. and New Syr. סְנָא (= he hated), Aram. סָנְאָה, Syr. סָנָאא (= hater), Samaritan part. סנ(א), Mand. part. סאנא (= hating), Arab. shani‘a (= he hated), OSArab. שׁנא (= to hate).] Derivatives: שׂוֹנֵא, שָׂנוּא, שָׂנְאוּי, שָׂנוּי, שָׂנִיא, שִׂנְאָה, הַשְׂנָאָה, מְשַׂנֵּא.
— Qal - שָׂנֵא he hated.
— Niph. - נִשְׂנָא was hated.
— Hiph. - הִשְׂנִיא he caused to be hated, made hateful.
— Hoph. - הֻשְׂנָא was made hateful.
— Pi. - שִׂנֵּא he hated violently (in the Bible occurring only Ps. 139:21).
— Hith. - הִשְׂתַּנֵּא he became hateful. [BAram. שְׂנָא, JAram. שְׂנָא, סְנָא, Syr. and New Syr. סְנָא (= he hated), Aram. סָנְאָה, Syr. סָנָאא (= hater), Samaritan part. סנ(א), Mand. part. סאנא (= hating), Arab. shani‘a (= he hated), OSArab. שׁנא (= to hate).] Derivatives: שׂוֹנֵא, שָׂנוּא, שָׂנְאוּי, שָׂנוּי, שָׂנִיא, שִׂנְאָה, הַשְׂנָאָה, מְשַׂנֵּא.
תְּקוֹמֵם m.n. adversary, enemy (a hapax legomenon in the Bible, occurring Ps. 139:21 in the form בִּתְקוֹמֽמֶיךָ, ‘with those that rise up against Thee’). [Back formation from הִתֽקוֹמֵם (= he rose, rose up), Hith. of קום. In spite of the emendations of many Bible critics the form תְּקוֹמֵם is correct.]