תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
א (כב) וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֙יִם֙ בַּיַּמִּ֔ים וְהָע֖וֹף יִ֥רֶב בָּאָֽרֶץ׃
וּבָרִיךְ יָתְהוֹן יְיָ לְמֵימָר פּוּשׁוּ וּסְגוּ וּמְלוּ יָת מַיָּא בְּיַמְמַיָּא וְעוֹפָא יִסְגֵּי בְּאַרְעָא:
(כג) וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם חֲמִישִֽׁי׃ {פ}
וַהֲוָה רְמַשׁ וַהֲוָה צְפַר יוֹם חֲמִישָׁאִי:
(כד) וַיֹּ֣אמֶר אֱלֹהִ֗ים תּוֹצֵ֨א הָאָ֜רֶץ נֶ֤פֶשׁ חַיָּה֙ לְמִינָ֔הּ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־אֶ֖רֶץ לְמִינָ֑הּ וַֽיְהִי־כֵֽן׃
וַאֲמַר יְיָ תַּפֵּק אַרְעָא נַפְשָׁא חַיְתָא לִזְנַהּ בְּעִיר וּרְחֵשׁ וְחֵוַת אַרְעָא לִזְנַהּ וַהֲוָה כֵן:
(כה) וַיַּ֣עַשׂ אֱלֹהִים֩ אֶת־חַיַּ֨ת הָאָ֜רֶץ לְמִינָ֗הּ וְאֶת־הַבְּהֵמָה֙ לְמִינָ֔הּ וְאֵ֛ת כׇּל־רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
וַעֲבַד יְיָ יָת חֵוַת אַרְעָא לִזְנַהּ וְיָת בְּעִירָא לִזְנַהּ וְיָת כָּל רִחֲשָׁא דְאַרְעָא לִזְנוֹהִי וַחֲזָא יְיָ אֲרֵי טָב:
(כו) וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכׇל־הָאָ֔רֶץ וּבְכׇל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃
וַאֲמַר יְיָ נַעֲבִיד אֶינָשָׁא בְּצַלְמֵנָא כִּדְמוּתָנָא וְיִשְׁלְטוּן בְּנוּנֵי יַמָּא וּבְעוֹפָא דִּשְׁמַיָּא וּבִבְעִירָא וּבְכָל אַרְעָא וּבְכָל רִחֲשָׁא דְּרָחֵשׁ עַל אַרְעָא:
1 (22) And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply in the earth.
(23) And there was evening and there was morning, a fifth day.
(24) And God said, Let the earth bring forth living creatures after their kind, cattle, and creeping things, and beasts of the earth after their kind: and it was so.
(25) And God made the beasts of the earth after their kind, and cattle after their kind, and everything that creeps on the earth after its kind: and God saw that it was good.
(26) And God said, Let Us make Mankind in Our image, after Our likeness: and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps on the earth.
נביאים
מג (א) וְעַתָּ֞ה כֹּֽה־אָמַ֤ר יְהֹוָה֙ בֹּרַאֲךָ֣ יַעֲקֹ֔ב וְיֹצֶרְךָ֖ יִשְׂרָאֵ֑ל אַל־תִּירָא֙ כִּ֣י גְאַלְתִּ֔יךָ קָרָ֥אתִי בְשִׁמְךָ֖ לִי־אָֽתָּה׃
וּכְעַן כִּדְנַן אֲמַר יְיָ דִבְרָאָךְ יַעֲקֹב וּדְאַתְקְנָךְ יִשְׂרָאֵל לָא תִדְחַל אֲרֵי פְרִיקְתָּךְ רַבִּיתָךְ בִּשְׁמָךְ דִילִי אַתְּ:
(ב) כִּֽי־תַעֲבֹ֤ר בַּמַּ֙יִם֙ אִתְּךָ־אָ֔נִי וּבַנְּהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּךָ כִּֽי־תֵלֵ֤ךְ בְּמוֹ־אֵשׁ֙ לֹ֣א תִכָּוֶ֔ה וְלֶהָבָ֖ה לֹ֥א תִבְעַר־בָּֽךְ׃
אֲרֵי בְקַדְמֵיתָא כַּד עֲבַרְתּוּן בְיַמָא דְסוּף מֵימְרִי הֲוָה בְּסַעְדְכוֹן פַּרְעֹה וּמִצְרָאֵי דְסַגִיאִין כְּמֵי נַהֲרָא לָא יְכִילוּ לְכוֹן וְאַף בְּתִנְיָנֵיתָא כַּד תַּהֲכוּן לְבֵינֵי עַמְמַיָא דְתַקִיפוּן כְּאֶשְׁתָּא לָא יִכְלוּן לְכוֹן וּמַלְכְּוָן דַחֲסִינָן כְּשַׁלְהוֹבִיתָא לָא יְשֵׁיצוּן יַתְכוֹן:
(ג) כִּ֗י אֲנִי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ קְד֥וֹשׁ יִשְׂרָאֵ֖ל מוֹשִׁיעֶ֑ךָ נָתַ֤תִּי כׇפְרְךָ֙ מִצְרַ֔יִם כּ֥וּשׁ וּסְבָ֖א תַּחְתֶּֽיךָ׃
אֲרֵי אֲנָא יְיָ אֱלָהָךְ קַדִישָׁא דְיִשְׂרָאֵל פַּרְקָךְ יְהָבֵית חֲלִיפָךְ מִצְרָאֵי כּוּשׁ וּסְבָא תְּחוֹתָךְ:
(ד) מֵאֲשֶׁ֨ר יָקַ֧רְתָּ בְעֵינַ֛י נִכְבַּ֖דְתָּ וַאֲנִ֣י אֲהַבְתִּ֑יךָ וְאֶתֵּ֤ן אָדָם֙ תַּחְתֶּ֔יךָ וּלְאֻמִּ֖ים תַּ֥חַת נַפְשֶֽׁךָ׃
מִדְאַתְּ חֲבִיב קֳדָמַי אִתְיְקַרְתָּא וַאֲנָא רְחִימְתָּךְ וּמְסַרֵית עַמְמַיָא תְּחוֹתָךְ וּמַלְכְּוָתָא חֲלַף נַפְשָׁךְ:
(ה) אַל־תִּירָ֖א כִּ֣י אִתְּךָ־אָ֑נִי מִמִּזְרָח֙ אָבִ֣יא זַרְעֶ֔ךָ וּמִֽמַּעֲרָ֖ב אֲקַבְּצֶֽךָּ׃
לָא תִדְחַל אֲרֵי בְסַעְדָךְ מֵימְרִי מִמַדִינְחָא אַיְתִי בְנָךְ וּמִמַעֲרְבָא אֱקָרֵיב גַלְוָתָךְ:
43 (1) But now thus says the Lord that created thee, O Ya῾aqov, and he that formed thee, O Yisra᾽el, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
(2) When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
(3) For I am the Lord thy God, the Holy One of Yisra᾽el, thy deliverer: I gave Miżrayim for thy ransom, Kush and Seva instead of thee.
(4) Since thou wast precious in my sight, thou wast honoured, and I have loved thee: therefore will I give men for thee, and people for thy life.
(5) Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;
כתובים
א (כב) עַד־מָתַ֣י ׀ פְּתָיִם֮ תְּֽאֵהֲב֫וּ־פֶ֥תִי וְלֵצִ֗ים לָ֭צוֹן חָמְד֣וּ לָהֶ֑ם וּ֝כְסִילִ֗ים יִשְׂנְאוּ־דָֽעַת׃
עַד אֵימַת שַׁבְרֵי רָחֲמִין שַׁבְרוּתָא וּמְמִקְנֵי מְמִקְנוּתָא רְגִיגוּ לְהוֹן וְסַכְלֵי סָנִין יְדִיעֲתָא:
(כג) תָּשׁ֗וּבוּ לְֽת֫וֹכַחְתִּ֥י הִנֵּ֤ה אַבִּ֣יעָה לָכֶ֣ם רוּחִ֑י אוֹדִ֖יעָה דְבָרַ֣י אֶתְכֶֽם׃
תִּתְפְּנוּן לְמַכְסְנוּתִי אַבַּע לְכוֹן רוּחִי וְאוֹדְעִינוּן מִלָי:
(כד) יַ֣עַן קָ֭רָאתִי וַתְּמָאֵ֑נוּ נָטִ֥יתִי יָ֝דִ֗י וְאֵ֣ין מַקְשִֽׁיב׃
עַל דְקָרִית וְלָא הֵימַנְתּוּן אֲרֵימִית אַיְדַי וְלָא אֲצִיוּתוּן:
(כה) וַתִּפְרְע֥וּ כׇל־עֲצָתִ֑י וְ֝תוֹכַחְתִּ֗י לֹ֣א אֲבִיתֶֽם׃
וְשַׁנֵתוּן כָּל תַּרְעִיתִי וּמַכְסְנוּתָא לָא אֲבִיתוּן:
(כו) גַּם־אֲ֭נִי בְּאֵידְכֶ֣ם אֶשְׂחָ֑ק אֶ֝לְעַ֗ג בְּבֹ֣א פַחְדְּכֶֽם׃
אַף אֲנָא בְּתַבְרֵכוֹן אֶגְחַךְ וְאֶדְחַךְ כַּד יֵיתֵי דְלוּחְיָא עֲלֵיכוֹן:
1 (22) How long, you simple ones, will you love being simple? and how long, O scorners, will you delight in scoffing, and fools hate knowledge?
(23) turn at my reproof: behold, I will pour out my spirit to you, I will make known to you my words.
(24) Because I have called, and you refused; I have stretched out my hand, and no man regarded;
(25) but you have set at nought all my counsel, and would none of my reproof:
(26) I also will laugh at your calamity; I will mock when your fear comes upon you;
משנה
א. כָּל הַזְּבָחִים שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה. חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם, בְּכָל זְמָן. אָמַר רַבִּי אֱלִיעֶזֶר, הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא. מַה חַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ:
ב. יוֹסֵי בֶן חוֹנִי אוֹמֵר, הַנִּשְׁחָטִים לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת, פְּסוּלִים. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶם, כְּשֵׁרִין. לְשֵׁם נָמוּךְ מֵהֶם, פְּסוּלִים. כֵּיצַד. קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, פְּסוּלִין. קָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, כְּשֵׁרִין. וּשְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, פְּסוּלִין:
ג. הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:
ד. הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִים. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם שְׁלָמִים וּלְשֵׁם הַפֶּסַח. שֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים, בַּשְּׁחִיטָה וּבַקִּבּוּל וּבַהִלּוּךְ וּבַזְּרִיקָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, אִי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה וְשֶׁלֹּא בְקַבָּלָה וְשֶׁלֹּא בִזְרִיקָה, אֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, שׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, הַמַּחֲשָׁבָה פוֹסֶלֶת. וּבִמְקוֹם שֶׁאֵין צָרִיךְ לְהַלֵּךְ, אֵין הַמַּחֲשָׁבָה פוֹסָלֶת:
1. All slaughtered offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughterer’s intent was to sacrifice a different offering, are fit, and one may continue their sacrificial rites and partake of their meat where that applies. But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering. This is the halakha with regard to all offerings except for the Paschal offering and the sin offering. In those cases, if the owner sacrificed them not for their own sake, they are unfit. But there is a difference between the two exceptions. The Paschal offering is unfit only when sacrificed not for its sake at its appointed time, on the fourteenth day of Nisan after noon, while the sin offering is unfit any time that it is sacrificed not for its sake. Rabbi Eliezer says: The guilt offering too is unfit when sacrificed not for its sake. According to his opinion, the correct reading of the mishna is: The Paschal offering is unfit only at its appointed time, while the sin offering and the guilt offering are unfit at all times. Rabbi Eliezer said in explanation: The sin offering is brought for performance of a transgression and the guilt offering is brought for performance of a transgression. Just as a sin offering is unfit when sacrificed not for its sake, so too, the guilt offering is unfit when sacrificed not for its sake.
2. Yosei ben Ḥoni says: Not only are the Paschal offering and the sin offering unfit when slaughtered not for their sake, but also other offerings that are slaughtered for the sake of a Paschal offering and for the sake of a sin offering are unfit. Shimon, brother of Azarya, says that this is the distinction: With regard to all offerings, if one slaughtered them for the sake of an offering whose level of sanctity is greater than theirs, they are fit; if one slaughtered them for the sake of an offering whose level of sanctity is less than theirs, they are unfit. How so? Offerings of the most sacred order, e.g., sin offerings and burnt offerings, that one slaughtered for the sake of offerings of lesser sanctity, e.g., peace offerings, are unfit. Offerings of lesser sanctity that one slaughtered for the sake of offerings of the most sacred order are fit. Likewise, there is a distinction between different offerings of lesser sanctity. The firstborn animal and the animal tithe that one slaughtered for the sake of a peace offering are fit, as the sanctity of peace offerings is greater. Peace offerings that one slaughtered for the sake of a firstborn animal or for the sake of an animal tithe are unfit.
3. With regard to the Paschal offering that one slaughtered on the morning of the fourteenth of Nisan, the day when the Paschal offering should be slaughtered in the afternoon, if he did so not for its sake, Rabbi Yehoshua deems it fit as though it were slaughtered on the thirteenth of Nisan. An animal consecrated as a Paschal offering that was slaughtered not at its designated time for the sake of a different offering is fit for sacrifice as a peace offering. Ben Beteira deems it unfit as though it were slaughtered in the afternoon of the fourteenth. Shimon ben Azzai said: I received a tradition from seventy-two elders, as the Sanhedrin deliberated and decided on the day that they installed Rabbi Elazar ben Azarya at the head of the yeshiva and ruled that all the slaughtered offerings that are eaten that were slaughtered not for their sake are fit, but these offerings did not satisfy the obligation of the owner, except for the Paschal offering and the sin offering. Based on that version, ben Azzai added to the halakha cited in the first mishna only the burnt offering, which is not eaten, and the Rabbis disagreed and did not concede to him.
4. With regard to the Paschal offering and the sin offering, where one slaughtered them not for their sake, or where he collected their blood in a vessel, conveyed this blood to the altar, or sprinkled this blood on the altar not for their sake, or where he performed one of these sacrificial rites for their sake and not for their sake, or not for their sake and for their sake, in all these cases the offerings are unfit. How are these rites performed for their sake and not for their sake? In a case where one slaughtered the Paschal offering for the sake of a Paschal offering and for the sake of a peace offering. How are these rites performed not for their sake and for their sake? In a case where one slaughtered the Paschal offering for the sake of a peace offering and for the sake of a Paschal offering. The offering is unfit because a slaughtered offering is disqualified due to prohibited intent in four matters: In the performance of the sacrificial rites of slaughtering the animal, in collecting the blood, in conveying the blood, and in sprinkling the blood. Rabbi Shimon deems the offering fit if the prohibited intent was during the rite of conveying the blood, as he would say: It is impossible to sacrifice an offering without slaughtering the animal, or without collection of the blood, or without sprinkling the blood, but it is possible to sacrifice an offering without conveying the blood to the altar. How so? If one slaughters the animal alongside the altar and sprinkles the blood, the blood does not need to be conveyed. Therefore, the rite of conveying the blood is not significant enough to cause the offering to be disqualified due to prohibited intent while performing it. Rabbi Eliezer says: With regard to one who conveys the blood in a situation where he is required to convey it, prohibited intent while conveying it disqualifies the offering. If he conveys the blood in a situation where he is not required to convey it, prohibited intent while conveying it does not disqualify the offering.
גמרא
מְנָא לָן דְבָעֵינָן זְבִיחָה לִשְׁמָהּ. אָמַר קְרָא (ויקרא ג') וְאִם זֶבַח שְׁלָמִים קָרְבָּנוֹ שֶׁתְּהֵא זְבִיחָה לְשֵׁם שְׁלָמִים (מִמַאי) וְדִלְמָא הַיְינוּ שְׁמַיְיהוּ מִדִּכְתִיב (שם ז') הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים. הַזּוֹרֵק אֶת דַּם הַשְׁלָמִים. וְלֹא כְתִיב זֶבַח וְהָכָא כְּתִיב זֶבַח שְׁמַע מִינָהּ שֶׁתְּהֵא זְבִיחָה לְשֵׁם שְׁלָמִים. אַשְׁכְּחָן זְבִיחָה שְׁאָר עֲבוֹדוֹת מִנַיִן. אָמַר קְרָא הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים שֶׁתְּהֵא קַבָּלָה לְשֵׁם שְׁלָמִים. אַשְׁכְּחָן שְׁחִיטָה וְקַבָּלָה. זְרִיקָה מְנָלָן. אָמַר קְרָא הַזוֹרֵק אֶת דַּם הַשְּׁלָמִים שֶׁתְּהֵא זְרִיקָה לְשֵׁם שְׁלָמִים. אַשְׁכְּחָן כּוּלְהוּ הוֹלָכָה מְנָלָן אָמַר קְרָא (שם) וְהִקְרִיב אֶת הַכֹּל הַמִזְבֵּחָה וְאָמַר מָר זוּ הוֹלָכַת אֵבָרִים לַכֶּבֶשׁ. וְתַנְיָא וְהִקְרִיבוּ זוּ קַבָּלַת הַדָם וְאַפִּיק רַחֲמָנָא בִּלְשׁוֹן הוֹלָכָה לְמֵימְרָא דְהוֹלָכָה לֹא תַפִּיק מִכְּלַל קַבָּלָה:
§ The Gemara asks: From where do we derive that we require that an offering’s slaughter be performed for its own sake? It is derived from a verse, as the verse states: “And if his offering is a sacrifice [zevaḥ] of peace offerings” (Leviticus 3:1), teaching that slaughter [zeviḥa] must be performed for the sake of a peace offering.
The Gemara challenges: But perhaps when the verse states: “A sacrifice of peace offerings,” “a sacrifice of peace offerings” is simply the name of this type of offering, and is not referring to intent of the one slaughtering it.
The Gemara answers: From the fact that it is written in other verses: “Who offers the blood of the peace offering” (Leviticus 7:33), and: “Who sprinkles the blood of the peace offering” (Leviticus 7:14), and the term: A sacrifice [zevaḥ], is not written, whereas here, in this verse, the term: “A sacrifice [zevaḥ] of peace offerings,” is written, learn from it that the slaughter [zeviḥa] must be performed for the sake of a peace offering.
The Gemara asks: We found a source for the halakha that slaughter must be performed for the sake of the offering being sacrificed. From where do we derive that the other sacrificial rites, i.e., collecting the blood, conveying it to the altar, and sprinkling it on the altar, must also be performed for the sake of the offering?
And if you would say: Let us derive from the fact that slaughter must be performed for the sake of the offering that the other sacrificial rites must be performed for the sake of the offering as well, this derivation can be refuted, as slaughter has a unique element of stringency: What is unique about slaughter? It is unique in that with regard to a Paschal offering, the offering is disqualified if it is slaughtered not for the sake of those who eat it. If the Paschal offering is slaughtered for the sake of people who are incapable of eating it, such as one who is too ill to eat, it is disqualified. By contrast, performing other rites with this intent does not disqualify the offering. Therefore, one cannot assume that a halakha that applies to slaughter applies to other rites as well.
The Gemara answers: Rather, the verse states: “Who sacrifices [hamakriv] the blood of the peace offering” (Leviticus 7:33), referring to the one who collects the blood of the offering, as the Gemara will explain. This phrase indicates that the collection of the blood must be performed for the sake of a peace offering.
The Gemara challenges: And let the Merciful One write this halakha in the Torah only with regard to the collection of the blood, and we would derive from it that slaughter must also be performed for the sake of the offering.
The Gemara answers: Because such a derivation can be refuted as follows: What is unique about collection of the blood? It is unique in that it is not valid if performed by a non-priest or a woman, whereas slaughter can be performed by any competent Jew. Therefore, one cannot assume that a halakha that applies to collection applies to slaughter as well.
The Gemara asks: We found a source for the halakha that slaughter and collection of the blood must be performed for the sake of the offering. From where do we derive that this halakha applies to the sprinkling of the blood as well?
And if you would say: Let us derive from these rites, i.e., slaughter and collection, that this halakha applies to the sprinkling of the blood as well, this derivation can be refuted: What is unique about these rites? They are unique in that for offerings of the most sacred order, it is required that they be performed in the north of the Temple courtyard. And furthermore, these rites are performed in the sacrifice of inner sin offerings as well as standard sin offerings. The sprinkling of the blood on the external altar, by contrast, is performed in all portions of the Temple courtyard, and it is not performed in the sacrifice of inner sin offerings, whose blood is sprinkled only in the Sanctuary.
The Gemara answers: Rather, the verse states: “Who sprinkles the blood of the peace offering” (Leviticus 7:14), indicating that the sprinkling of the blood must be performed for the sake of a peace offering.
The Gemara challenges: And let the Merciful One write this halakha only with regard to sprinkling, and we would derive from it that it applies to slaughter and collection as well.
The Gemara answers: That would not be sufficient, because such a derivation can be refuted, as sprinkling has a unique element of stringency. What is unique about sprinkling? It is unique in that a non-priest is liable to be punished with death at the hand of Heaven for performing it.
The Gemara asks: We found a source for this halakha with regard to all four rites save conveying the blood to the altar. From where do we derive that this latter rite must also be performed for the sake of the offering?
And if you would say: Let us derive from all the other rites that conveying the blood must also be performed for the sake of the offering, this derivation can also be refuted: What is unique about all of the other rites? They are unique in that each of them is an indispensable rite. Would you say that any requirement that applies to those rites necessarily applies also with regard to conveying the blood, which is dispensable? If an offering is slaughtered by the side of the altar, it is unnecessary to convey its blood to the altar.
The Gemara answers: Rather, the verse states: “And the priest shall sacrifice [vehikriv] the whole, and make it smoke upon the altar” (Leviticus 1:13), and the Master said that this is referring to conveying the limbs of the offering to the ramp of the altar. And it is taught in a baraita with regard to the verse: “And Aaron’s sons, the priests, shall present [vehikrivu] the blood” (Leviticus 1:5), that this is referring to the collection of the blood. And one can infer that the Merciful One expresses collection of the blood in the same language used for conveying, to say that you should not exclude conveying from the category of collection of the blood. Therefore, the halakhot of collection apply to conveying.
זוהר
פִּקּוֹדָא תְּשִׁיעָאָה לְמֵיחָן לְמַסְכְּנֵי וּלְמֵיהַב לוֹן טַרְפָּא דִּכְתִיב נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, נַעֲשֶׂה אָדָ''ם מִשּׁוּתָּפָא כְּלָל דְּכָר וְנוּקְבָא בְּצַלְמֵנוּ עֲתִירֵי, כִּדְמוּתֵנוּ מַסְכְּנֵי, דְּהָא מִסִטְרָא דִּדְכוּרָא עֲתִירֵי וּמִסִטְרָא דְּנוּקְבָא מַסְכְּנֵי כְּמָה דְּאִנּוּן בְּשׁוּתָּפָא חָדָא וְחָס דָּא עַל דָּא וְיָהִיב דָּא לְדָא וְגָמִיל לֵיהּ טִיבוּ הָכִי אִצְטְרִיךְ בַּר נַשׁ לְתַתָּא לְמֶהֱוֵי עֲתִירָא וּמַסְכְּנָא בְּחִבּוּרָא חָדָא וּלְמֵיהַב דָּא לְדָא וּלְגָמְלָאָה טוּבָא דָּא לְדָא, וְיִרְדּוּ בִדְגַת הַיָּם וְגוֹ' רָזָא דְּנָן חֲמֵינָן בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא דְּכָל מַאן דְּחָס עַל מַסְכְּנֵי בִּרְעוּתָא דְּלִבָּא לָא מִשְׁתַּנֵּי דְּיוּקָנֵיהּ לְעָלָם מִדְּיוּקָנָא דְּאָדָם הָרִאשׁוֹן, וְכֵיוָן דִּדְיוּקָנָא דְּאָדָ''ם אִתְרַשִּׁים בֵּיהּ שַׁלִּיט עַל כָּל בְּרִיָּן דְּעָלְמָא בְּהַהוּא דְּיוּקָנָא הֲדָא הוּא דִּכְתִיב (כְּרֵאשִׁית ט') וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְגוֹ' כֻּלְּהוּ זָעִין וְדָחֲלִין מֵהַהוּא דִּיּוּקָנָא דְּאִתְרַשִּׁים בֵּיהּ בְּגִין דְּדָא הוּא פִּקּוֹדָא מַעֲלְיָא לְאִסְתַּלַּק בַּר נַשׁ בְּדִיּוּקָנֵיהּ דְּאָדָם עַל כָּל שְׁאָר פִּקּוֹדִין, מְנָּא לָן מִנְּבוּכַדְנֶצָר אַף עַל גַּב דְּחָלַם הַהוּא חֶלְמָא כָּל זִמְנָא דַּהֲוָה מֵיחָן לְמַסְכְּנֵי לָא שָׁרָא עֲלֵיהּ חֶלְמֵיהּ כֵּיוָן דְּאַטִּיל עֵינָא בִּישָׁא דְּלָא לְמֵיחָן לְמַסְכְּנֵי מַה כְּתִיב (דְּנִיֵּאל ד') עוֹד מִלְּתָא בְּפוּם מַלְכָּא וְגוֹ' מִיָּד אִשְׁתַּנֵּי דִּיּוּקָנֵיהּ וְאִטְרִיד מִן בְּנֵי נְשָׁא, וּבְגִין כָּךְ נַעֲשֶׂה אָדָם כְּתִיב הָכָא עֲשִׂיָּה וּכְתִיב הָתָם (רוּת ב') שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמּוֹ הַיּוֹם בּוֹעַז:
2. The ninth precept is to show mercy to the needy and supply them with food. As it is written: "Let Us make man in Our image, after Our likeness" (Genesis 1:26). "Let Us make man" is used in the compound sense, indicating that it includes Male and Female. "In Our image", the rich; "after Our likeness", the poor. Because from the aspect of the Male, they are rich; from the aspect of the Female, they are poor. But as they are united as one, show compassion to each other, share with each other, and are benefactors to each other, so should man below behave. The rich and the poor should be united together as one, and should share with each other and be benefactors to each other.
3. "And let them have dominion over the fish of the sea" (Ibid.). We have seen this secret in the Book of King Solomon, where it says that if a person has pity on the poor from all his heart, his image shall not be changed and shall remain forever as that of the first man. As a result of having the mark of the image of Adam, he therefore shall rule over all creatures on earth by that image. As it is written, "And the fear of you and the dread of you shall be upon every beast" (Genesis 9:2). All have fear of that image and dread the image marked on him, because this is the most praised precept. It is above all the others, because by this precept, the Son of Man is able to elevate himself by the image of Adam.
4. How do we know this? From Nebuchadnezzar! Because even though he dreamt that dream, as long as he had mercy upon the poor, the dream did not come true. But because he cast the evil eye on the poor not to be gracious to them, what does the verse say? It reads, "While the word was in the king's mouth" (Daniel 4:28), his image immediately changed and he was rejected from people. This is why, "Let Us make man" (Genesis 1:26). Here the term "to make" is used. So in the verse it is written, "The man's name where I worked (lit. 'made') today is Boaz" (Ruth 2:19).
הַמִּצְוָה הַתְּשִׁיעִית הִיא. לָחוֹן אֶת הָעֲנִיִּים, וְלָתֵת לָהֶם טֶרֶף. שֶׁכָּתוּב, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. נַעֲשֶׂה אָדָם הוּא בְּשִׁתּוּף, כּוֹלֵל זָכָר וּנְקֵבָה. בְּצַלְמֵנוּ, עֲשִׁירִים. כִּדְמוּתֵנוּ הָעֲנִיִּים. כִּי מִצַד הַזָּכָר הֵם הָעֲשִׁירִים. וּמִצַד הַנְּקֵבָה הֵם הָעֲנִיִּים. וּכְמוֹ שֶׁהֵם בְּחִבוּר אֶחָד, וְחָסִים זֶה עַל זֶה, וְנוֹתְנִים זֶה לָזֶה, וְגוֹמְלִים לוֹ חֶסֶד. כָּךְ הָאָדָם לְמַטָּה צָרִיךְ לִהְיוֹת, הֶעָשִׁיר וְהֶעָנִי בְּחִבּוּר אֶחָד, שֶׁיִתְּנוּ זֶה לָזֶה וְיִגְמְלוּ חֶסֶד זֶה עִם זֶה. וְיִרְדוּ בִדְגַת הַיָּם וְגוֹ'. סוֹד זֶה רָאִינוּ בְּסִפְרוֹ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ. שֶׁכָּל מִי שֶׁמְּרַחֵם עַל הֶעָנִי בְּחֵפֶץ לֵב, אֵין צוּרָתוֹ מִשְׁתַּנָּה מִצוּרַת אָדָם הָרִאשׁוֹן, לְעוֹלָם. וְכֵיוָן שֶׁנִּרְשְׁמָה בּוֹ צוּרַת אָדָם, הוּא שׁוֹלֵט עַל כָּל בְּרִיּוֹת הָעוֹלָם עַל יְדֵי צוּרָה הַהִיא. זֶה שֶׁכָּתוּב (בראשית ט') וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְגוֹ'. כֻּלָּם זָעִים וּמְפַחֲדִים מֵאוֹתָהּ הַצוּרָה שֶׁנִּרְשְׁמָה בּוֹ. כֵּיוָן שֶׁמִּצְוָה זוֹ מְשׁוּבַּחַת עַל כָּל שְׁאָר הַמִּצְוֹת, לְהִתְעַלּוֹת בֶּן הָאָדָם, בְּצוּרָתוֹ שֶׁל אָדָם הָרִאשׁוֹן. מֵאַיִן לָנוּ זֶה. מִנְּבוּכַדְּנֶצָר, אַף עַל פִּי שֶׁחָלַם אוֹתוֹ הַחֲלוֹם כָּל זְמָן שֶׁהָיָה חוֹנֵן עֲנִיִּים לֹא נִתְקַיֵּים בּוֹ הַחֲלוֹם. כֵּיוָן שֶׁהִטִּיל עַיִן רָעָה שֶׁלֹּא לָחוֹן אֶת הָעֲנִיִּים, מַה כָּתוּב, (דניאל ד') עוֹד מִלְּתָא בְּפוּם מַלְכָּא וְגוֹ'. מִיָּד נִשְׁתַּנְּתָה צוּרָתוֹ, וְנִרְחָק מִן בְּנֵי אָדָם. וּמִשּׁוּם זֶה כָּתוּב, נַעֲשֶׂה אָדָם. כָּתוּב כָּאן עֲשִׂיָּה, וְכָתוּב שָׁם שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמּוֹ הַיּוֹם בּוֹעַז.
הלכה פסוקה
א. כָּל אֵלוּ הַבְּרָכוֹת צָרִיךְ שֶׁלֹּא יַפְסִיק בֵין בְרָכָה לַאֲכִילָה וְצָרִיךְ לְהַשְׁמִיעַ לְאָזְנָיו וְאִם לֹא הִשְׁמִיעַ לְאָזְנָיו יָצָא וּבִלְבַד שֶׁיּוֹצִיא בִשְׂפָתָיו וְנֶאֱמָרִים בְכָל לָשׁוֹן:
ב. כָּל דָבָר שֶׁמְּבָרֵךְ עָלָיו לְאָכְלוֹ אוֹ לְהָרִיחַ בוֹ צָרִיךְ לְאוֹחֲזוֹ בִימִינוֹ כְּשֶׁהוּא מְבָרֵךְ:
ג. אֵין מְבָרְכִין לֹא עַל אוֹכֶל וְלֹא עַל מַשְׁקֶה עַד שֶׁיְבִיאוּהוּ לְפָנָיו בֵּירַךְ וְאַחַר כַּךְ הֳבִיאוּהוּ לְפָנָיו צָרִיךְ לְבָרֵךְ פַּעַם אַחֶרֶת אֲבָל מִי שֶׁבֵירַךְ עַל פֵּירוֹת שֶׁלְּפָנָיו וְהֵבִיאוּ לוֹ יוֹתֵר מֵאוֹתוֹ הַמִּין אוֹ מִמִּין אַחֵר שֶׁבִּרְכָתוֹ כְּבִרְכַת הָרִאשׁוֹן אֵינוֹ צָרִיךְ לְבָרֵךְ:
ד. נָטַל בְּיָדוֹ פְּרִי לְאָכְלוֹ וּבֵירַךְ עָלָיו וְנָפַל מִיָּדוֹ וְנֶאֱבַד אוֹ נִמְאַס צָרִיךְ לַחֲזוֹר וּלְבָרֵךְ אַף עַל פִּי שֶׁהָיָה מֵאוֹתוֹ הַמִּין לְפָנָיו יוֹתֵר כְּשֶׁבֵּרַךְ עַל הָרִאשׁוֹן וְצָרִיךְ לוֹמַר בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד עַל שֶׁהוֹצִיא שֵׁם שָׁמַיִם לְבַטָּלָה וְאִם אָמַר כְּשֶׁנָפַל בָּרוּךְ אַתָּה ה' וְלֹא אָמַר אֱלֹהֵינוּ יְסַיֵּים וְיֹאמַר לַמְּדֵנִי חֻקֶּיךָ שֶׁיְּהֵא נִרְאָה כְּקוֹרֵא פָסוּק:
Everything upon which one blesses - to eat something or to smell something [or to drink something] - requires grasping the object with one's right hand when one blesses.
We only bless upon food or beverage once it is brought in front of the person. When one blesses and then they bring the food or beverage in front of the person, the person needs to bless anew upon this food or drink. But one who blesses upon fruits in front of the person and then they bring further fruits of that type or from another type which is of the same blessing as the blessing of the first item, one need not bless again. Gloss: And it's good to be careful from the outset to have one's mind on which beverages and/or foods they will be bringing to the person [so as to avoid generating new blessings for unexpected foods].
...One who is standing by an aqueduct, one blesses upon the water annd drinks the water, even though the water that one is drinking was not in front of the person when the person blessed upon it, since the person had intended to drink from the flowing water from the outset....
מוסר
לִבִּי לִבִּי הֲלֹא יָדַעְתָּ כִּי לֹא נִבְרֵאתִי כִּי אִם לָשׁוּב לֶעָפָר מִיוֹם הֱיוֹתָךְ מַדוּעַ לֹא זָכַרְתָּ אַחֲרִיתָךְ הֲלֹא תֵדַע כִּי כָּל הַיָּמִים אֲשֶׁר אַתָּה חַי עַל הָאֲדָמָה כְּצֵל עוֹבֵר וְכַמּוֹץ יְסוֹעֵר מִגוֹרֶן וְכֶעָשָׁן מֵאֲרֻבָּה יָמֶיךָ חֲרוּצִים וְחַיֶיךָ קְצוּצִים וְכֹל אֲשֶׁר יַעְבוֹר עָלֶיךָ יוֹם אוֹ לַיְלָה תֶּחֱסָר חֵלֶק מֵחֶלְקֵי חַיֶיךָ וּבְכָל יוֹם תִּקְרַב אֶל הַקֶבֶר וְתָעוּף בְלִי אֵבֶר וּמַדוּעַ לֹא זְכַרְתָנִּי עָפָר אַתָּה וְלֹא יָדַעְתָּ כִּי מִן הָאֲדָמָה נוֹצַרְתָּ וְעַל מִי בָטַחְתָּ כִּי מָרַדְתָּ וּמַדוּעַ אַתָּה נִמְהַר וְלֹא תַעֲבוֹר אֶל לִבְּךָ יוֹם הַמַּר. יוֹם אֲשֶׁר תֹּאבַד עֲצָתָךְ וְנִסְרְחָה חָכְמָתָךְ. יוֹם יִדְבַּק לְשׁוֹנְךָ לְחִכֶּיךָ. יוֹם יִשָׂאוּךָ עַל כָּתֵף יִסְבְּלוּךָ וְעַל אֶרֶץ תַּחְתִית יַשְׁלִיכוּךָ וְעַל כָּל מַעֲשֵׂה יַחְשְׁבוּךָ וְכֶאָבָק תִּדְכֶּה וְאִשָּׁךְ לֹא תִכְבֶּה. יוֹם תִּרְאֶה הַחֶשְׁבּוֹן עָרוּךְ וְהַסֵּפֶר פָּתוּחַ וּמֹאזְנֵי מִשְׁפָּט וְכוֹס תַּרְעֵלָה בְּיַד ה' שָׁם תְּמַצֶה שְׁמָרֶיהָ וְתֶהֱמֶה נַפְשְׁךָ בְּצִירֶיהָ וּמַה תָּשִׁיב עַל זְדוֹנוֹתֶךָ הֲלֹא אָז תִּרְאֶה פְּרִי מַעֲלָלֶיךָ וְתִמְצָא גְמוּלֶךָ וְאִלּוּ תָּמוּת כְּמוֹת הַבְּהֵמָה וְלֹא תִהְיֶה עָתִיד לָתֵת חֶשְׁבּוֹן הָיָה לָךְ לִשְׂמוֹחַ בְּמוֹתָךְ אַךְ תֵּלֵךְ לְמַר מִמָּוֶת וְלִמְקוֹם אוֹפֶל אֶרֶץ חוֹשֶׁךְ וְצַלְמָוֶת שָׁם תִּפּוֹל עָלֶיךָ אֵימָה וּתְכַסְךָ כְּלִימָה וּלְבושָׁךְ גּוּשׁ רִמָּה וִיזוֹרֶה עַל גּוּפָךְ גָּפְרִית לְבִלְתִּי הַשְׁאִיר לָךְ שָׂרִיד הֲלֹא הַיּוֹם הַהוּא נוֹרָא וְאָיוֹם. יוֹם אֲשֶׁר אֵין לוֹ פִּדְיוֹם. יוֹם תַּמְרוּר בִּבְכִיָה תַּאֲנִיָה וַאֲנִיָה יוֹם חֲרָדָה וּצְעָקָה. יוֹם שׁוֹאָה וּנְאָקָה. יוֹם מִסְפֵּד מַר. יוֹם תַּעֲרוֹךְ אֵבֶל מִשְׁמָר מוּל מִשְׁמָר. יוֹם יֶחֱרֶה אַף הָאֵל וְקִנְאָתוֹ וְנִתְּכָה כְּאֵשׁ חֲמָתוֹ. יוֹם יִרְבּוּ הַמַּעֲצָבִים וְהַמַּכְאוֹבִים. יוֹם יֶהֱמֶה כָּל אִישׁ יָדָיו עַל חֲלָצָיו. יוֹם יֹאבְדוּ כָּל חֲפָצָיו יוֹם תֵּצֵא הַנְּשָׁמָה וְיִשָׁאֵר הַגּוּף כִּכְלִי מָלֵא כְלִימָה מוּשְּׁלָךְ כְּאֶבֶן דּוֹמֵם וְאַתָּה בֶּן אָדָם עַל מִי תָנוּס לְעֶזְרָה אוֹ מִי יִהְיֶה עָלֶיךָ סִתְרָה הֲלֹא אָז תֹּאמַר אוֹי לִי מֶה עָשִׂיתִי מַדּוּעַ דְּבַר ה' בָּזִיתִי וְאַחֲרֵי שְׁרִירוּת לִבִּי פָּנִיתִי וּבַמֶּה אֶתְכַּסֶה כִּי עֵרוֹם אָנֹכִי הִתְקוֹשֵׁשׁ וְהִתְבּוֹשֵׁשׁ וְהִכָּלֵם מֵחַטֹּאתֶיךָ וְתֵן תּוֹדָה לֵאלֹהֶיךָ בְּעוֹד נַפְשְׁךָ בְּגוּפָךְ וּבְטֶרֶם יֶחְשְׁכוּ כֹּכְבֵי נֶשְׁפָּךְ שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתָךְ הַחֲזֵק בַּמּוּסָר אַל תֶּרֶף נִצְרֶהָ כִּי הִיא חַיֶּיךָ:
It is fitting for everyone who fears the word of the Lord to reflect in his heart concerning the day of death, its calamity and its terror, and let it be to him as a reminder. Let him say to his heart, “My heart, my heart, did you not know that you were not created except to return to the dust?” From the day when you first came into being why did you not remember your final end? Do you know that all the days that you live upon the earth, you are like a passing shadow and like chaff that is driven by the whirlwind away from the threshing floor, and like smoke from a window. Your days are determined and your life is cut short. Every day or night that passes over you causes a lessening in the portions of your life allotted to you. Every day you draw nearer to the grave, and you will fly away without wings. Why did you not know that you are dust? Why did you not remember that you were formed of the earth? On whom did you rely when you rebelled, and why were you so rash and did not reflect in your heart concerning the bitter day, the day in which your discernment would perish, and your wisdom would degenerate, the day in which your tongue would cleave to your palate, the day when they would carry you on their shoulders, and when they would bury you, and on the lowest earth they would cast you. For every deed they would demand a reckoning of you, and you would be crushed like the dust, and your fire will not be quenched the day in which you will see the accounting and the book open, and the scales of justice and the cup of staggering in the hand of the Lord. There will you drain its dregs, and your soul will moan in its writhings, and what will you answer concerning your arrogant deeds? Will you not then behold the fruit of your evil deeds and find your reward?
If you were to die the death of an animal, and not have to give an accounting, then you could rejoice in your death, but you are going to that which is more bitter than death, the place of thick darkness, a land of darkness and the shadow of death. There a great terror will fall upon you and shame will cover you, and your garment will be the clod of the worm. Brimstone will be strewn upon your body, leaving you no remnant. Behold that day is fearful and awesome, a day for which there is no ransom, a day bitter with weeping, with mourning, and with sorrow, a day of terror and crying out, a day of calamity and of groaning, a day of bitter mourning, a day when you will spread forth your lamentation from watch to watch, a day when the wrath and zeal of God will be kindled. A day when His fury will be poured out like fire, a day when pains and sorrows will be many, a day when every man will moan, his hands on his loins in utter hopelessness, a day when all of his delights will perish, a day that his soul departs and there is left the body, like a vessel filled with shame, cast away like a silent stone. Now, son of man, to whom will you escape for help? Or who will be a hiding place for you? Will you not say then, “Woe to me, what have I done, and why did I shame the word of the Lord?” Why did I turn to walk after the obstinacy of my heart? With what shall I cover myself, for I am naked? Take hold, of yourself and be abashed59This phrase is based on Zephaniah 2:1. and ashamed because of your sins, and give thanks to God while still the soul is within your body before the stars of your twilight are darkened.