תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
יח (יא) וְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים חָדַל֙ לִהְי֣וֹת לְשָׂרָ֔ה אֹ֖רַח כַּנָּשִֽׁים׃
וְאַבְרָהָם וְשָׂרָה סִיבוּ עַלּוּ בְּיוֹמִין פְּסַק מִלְּמֶהֱוֵי לְשָׂרָה אוֹרַח כִּנְשַׁיָּא:
(יב) וַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן׃
וְחַיְכַת שָׂרָה בִּמְעָהַהּ לְמֵימָר בָּתַר דְּסֵיבִית הֲוַת לִי עוּלֵימוּ וְרִבּוֹנִי סִיב:
(יג) וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָחֲקָ֨ה שָׂרָ֜ה לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַאֲנִ֥י זָקַֽנְתִּי׃
וַאֲמַר יְיָ לְאַבְרָהָם לְמָא דְנָן חַיְכַת שָׂרָה לְמֵימַר הַבְרַם בְּקוּשְׁטָא אוֹלִיד וַאֲנָא סֵיבִית:
(יד) הֲיִפָּלֵ֥א מֵיְהֹוָ֖ה דָּבָ֑ר לַמּוֹעֵ֞ד אָשׁ֥וּב אֵלֶ֛יךָ כָּעֵ֥ת חַיָּ֖ה וּלְשָׂרָ֥ה בֵֽן׃
הֲיִתְכַּסֵּא מִן קֳדָם יְיָ פִּתְגָּמָא לִזְמַן אִתּוּב לְוָתָךְ כְּעִדָּן דְּאַתּוּן קַיָּמִין וּלְשָׂרָה בָר:
(טו) וַתְּכַחֵ֨שׁ שָׂרָ֧ה ׀ לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י ׀ יָרֵ֑אָה וַיֹּ֥אמֶר ׀ לֹ֖א כִּ֥י צָחָֽקְתְּ׃
וְכַדִּיבַת שָׂרָה לְמֵימָר לָא חַיֵּכִית אֲרֵי דְחֵילָת וַאֲמַר לָא בְּרָם חַיָּכְתְּ:
18 (11) Now Avraham and Sara were old, advanced in age; and it had ceased to be with Sara after the manner of women.
(12) Therefore Sara laughed within herself, saying, After I am grown old shall I have pleasure, my lord being old also?
(13) And the Lord said to Avraham, Why did Sara laugh, saying, Shall I indeed bear a child, who am old?
(14) Is anything too hard for the Lord? At the time appointed I will return to thee, at this season, and Sara shall have a son.
(15) Then Sara denied, saying, I laughed not; for she was afraid. And He said, No; but thou didst laugh.
נביאים
ד (יא) וַיְהִ֥י הַיּ֖וֹם וַיָּ֣בֹא שָׁ֑מָּה וַיָּ֥סַר אֶל־הָעֲלִיָּ֖ה וַיִּשְׁכַּב־שָֽׁמָּה׃
וַהֲוָה יוֹמָא וְעַל לְתַמָן וְזָר לְעִילִיתָא וּשְׁכִיב תַּמָן:
(יב) וַיֹּ֙אמֶר֙ אֶל־גֵּיחֲזִ֣י נַעֲר֔וֹ קְרָ֖א לַשּׁוּנַמִּ֣ית הַזֹּ֑את וַיִּ֨קְרָא־לָ֔הּ וַֽתַּעֲמֹ֖ד לְפָנָֽיו׃
וַאֲמַר לְגֵיחֲזֵי עוּלֵימֵיהּ קְרִי לְשׁוּנַמִיתָא הָדָא וּקְרָא לָהּ וְקָמַת קֳדָמוֹהִי:
(יג) וַיֹּ֣אמֶר ל֗וֹ אֱמׇר־נָ֣א אֵלֶ֘יהָ֮ הִנֵּ֣ה חָרַ֣דְתְּ ׀ אֵלֵ֘ינוּ֮ אֶת־כׇּל־הַחֲרָדָ֣ה הַזֹּאת֒ מֶ֚ה לַעֲשׂ֣וֹת לָ֔ךְ הֲיֵ֤שׁ לְדַבֶּר־לָךְ֙ אֶל־הַמֶּ֔לֶךְ א֖וֹ אֶל־שַׂ֣ר הַצָּבָ֑א וַתֹּ֕אמֶר בְּת֥וֹךְ עַמִּ֖י אָנֹכִ֥י יֹשָֽׁבֶת׃
וַאֲמַר לֵיהּ אֱמַר כְּעַן לָהּ הָא עַסֵקְתָּא לָנָא יַת כָּל עִסְקָא הָדָא מֶה לְמֶעְבַּד לִיךְ הֲפִתְגַם אִית לִיךְ לְמַלָלָא עִם מַלְכָּא אוֹ עִם רַב חֵילָא וַאֲמַרַת בְּגוֹ עִסְקֵי עַמִי אֲנָא מְסוֹבָרָא:
(יד) וַיֹּ֕אמֶר וּמֶ֖ה לַעֲשׂ֣וֹת לָ֑הּ וַיֹּ֣אמֶר גֵּיחֲזִ֗י אֲבָ֛ל בֵּ֥ן אֵֽין־לָ֖הּ וְאִישָׁ֥הּ זָקֵֽן׃
וַאֲמַר וּמָה לְמֶעְבַּד לָהּ וַאֲמַר גֵיחֲזִי בְּקוּשְׁטָא בַּר לֵית לָהּ וּבַעֲלָהּ סִיב:
(טו) וַיֹּ֖אמֶר קְרָא־לָ֑הּ וַיִּ֨קְרָא־לָ֔הּ וַֽתַּעֲמֹ֖ד בַּפָּֽתַח׃
וַאֲמַר קְרֵי לָהּ וּקְרָא לָהּ וְקָמַת בְּתַרְעָא:
4 (11) And it happened one day, that he came there, and he turned into the chamber, and lay there.
(12) And he said to Geĥazi his servant, Call this Shunammite woman. And when he had called her, she stood before him.
(13) And he said to him, Say now to her, Behold, thou hast been careful to take all this trouble for us; what is to be done for thee? wouldst thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among my own people.
(14) And he said, What then is to be done for her? And Geĥazi answered, Verily she has no child, and her husband is old.
(15) And he said, Call her. And when he had called her, she stood in the door.
כתובים
ג (לד) אִם־לַלֵּצִ֥ים הֽוּא־יָלִ֑יץ (ולעניים) [וְ֝לַעֲנָוִ֗ים] יִתֶּן־חֵֽן׃
וְלִמְמִקְנֵי נִסְחוֹף וּלְעֶנְוָנֵי יִתֵּן חִסְדָא:
(לה) כָּ֭בוֹד חֲכָמִ֣ים יִנְחָ֑לוּ וּ֝כְסִילִ֗ים מֵרִ֥ים קָלֽוֹן׃ {פ}
יְקָרָא חַכִּימֵי נַחְסְנָן וְסִכְלֵי נְקַבְּלָן צַעֲרָא:
ד (א) שִׁמְע֣וּ בָ֭נִים מ֣וּסַר אָ֑ב וְ֝הַקְשִׁ֗יבוּ לָדַ֥עַת בִּינָֽה׃
שְׁמַעוּ בְנַיָא מַרְדוּתָא דְאָב וְאַצִיתוּ לְמֵדַע בְיוּנָא:
(ב) כִּ֤י לֶ֣קַח ט֭וֹב נָתַ֣תִּי לָכֶ֑ם תּ֝וֹרָתִ֗י אַֽל־תַּעֲזֹֽבוּ׃
מְטוּל דְיוּלְפָנָא טָבָא יַהֲבֵית לְכוֹן וְנִימוֹסִי לָא תִשְׁבְּקוּן:
(ג) כִּֽי־בֵ֭ן הָיִ֣יתִי לְאָבִ֑י רַ֥ךְ וְ֝יָחִ֗יד לִפְנֵ֥י אִמִּֽי׃
מְטוּל דִבְרָא הֲוֵית לְאַבָּא מְפַנֵק וִיחִידָא קֳדָם אִמִי:
3 (34) Surely he scorns the scorners: but he gives grace to the humble.
(35) The wise shall inherit honour: but fools shall get shame.
4 (1) Hear, you children, the instruction of a father, and attend to know understanding.
(2) For I give you good doctrine, forsake not my Tora.
(3) For I was my father’s son, tender and the only one in the sight of my mother.
משנה
א. הַחוֹלֵץ לִיבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. אֵין הַוָּלָד שֶׁל קְיָמָא, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה:
ב. הַכּוֹנֵס אֶת יְבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, יוֹצִיא וְחַיָּבִין בַּקָּרְבָּן. וְאִם אֵין הַוָּלָד שֶׁל קְיָמָא, יְקַיֵּם. סָפֵק בֶּן תִּשְׁעָה לָרִאשׁוֹן, סָפֵק בֶּן שִׁבְעָה לָאַחֲרוֹן, יוֹצִיא וְהַוָּלָד כָּשֵׁר, וְחַיָּבִין בְּאָשָׁם תָּלוּי:
ג. שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת, וְנוֹתֶנֶת, וְקַיָּם. מֵתָה, מַה יַּעֲשׂוּ בִכְתֻבָּתָהּ וּבַנְּכָסִים הַנִּכְנָסִים וְיוֹצְאִין עִמָּהּ, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְיוֹצְאִים עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב:
ד. כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן:
ה. מִצְוָה בַגָּדוֹל לְיַבֵּם. לֹא רָצָה, מְהַלְּכִין עַל כָּל הָאַחִין. לֹא רָצוּ, חוֹזְרִין אֵצֶל גָּדוֹל וְאוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם:
ו. תָּלָה בַקָּטָן עַד שֶׁיַּגְדִּיל, אוֹ בַגָּדוֹל עַד שֶׁיָּבֹא מִמְּדִינַת הַיָּם, אוֹ בַחֵרֵשׁ, אוֹ בַשּׁוֹטֶה, אֵין שׁוֹמְעִין לוֹ, אֶלָּא אוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם:
ז. הַחוֹלֵץ לִיבִמְתּוֹ, הֲרֵי הוּא כְאֶחָד מִן הָאַחִין לַנַּחֲלָה. וְאִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַכּוֹנֵס אֶת יְבִמְתּוֹ, זָכָה בַנְּכָסִים שֶׁל אָחִיו. רַבִּי יְהוּדָה אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ, אִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַחוֹלֵץ לִיבִמְתּוֹ, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. הוּא אָסוּר בְּאִמָּהּ, וּבְאֵם אִמָּהּ, וּבְאֵם אָבִיהָ, וּבְבִתָּהּ, וּבְבַת בִּתָּהּ, וּבְבַת בְּנָהּ, וּבַאֲחוֹתָהּ בִּזְמַן שֶׁהִיא קַיֶּמֶת. וְהָאַחִין מֻתָּרִין. וְהִיא אֲסוּרָה בְאָבִיו, וּבַאֲבִי אָבִיו, וּבִבְנוֹ, וּבְבֶן בְּנוֹ, בְּאָחִיו, וּבְבֶן אָחִיו. מֻתָּר אָדָם בִּקְרוֹבַת צָרַת חֲלוּצָתוֹ, וְאָסוּר בְּצָרַת קְרוֹבַת חֲלוּצָתוֹ:
ח. הַחוֹלֵץ לִיבִמְתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, הֲרֵי זוֹ פְּטוּרָה מִן הַחֲלִיצָה וּמִן הַיִּבּוּם:
ט. שׁוֹמֶרֶת יָבָם שֶׁקִּדֵּשׁ אָחִיו אֶת אֲחוֹתָהּ, מִשּׁוּם רַבִּי יְהוּדָה בֶן בְּתֵירָא אָמְרוּ, אוֹמְרִים לוֹ, הַמְתֵּן עַד שֶׁיַּעֲשֶׂה אָחִיךָ הַגָּדוֹל מַעֲשֶׂה. חָלַץ לָהּ אָחִיו, אוֹ כְנָסָהּ, יִכְנֹס אֶת אִשְׁתּוֹ. מֵתָה הַיְּבָמָה, יִכְנֹס אֶת אִשְׁתּוֹ. מֵת יָבָם, יוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה:
י. הַיְבָמָה לֹא תַחֲלֹץ וְלֹא תִתְיַבֵּם, עַד שֶׁיֶּשׁ לָהּ שְׁלֹשָׁה חֳדָשִׁים. וְכֵן כָּל שְׁאָר הַנָּשִׁים לֹא יִתְאָרְסוּ וְלֹא יִנָּשְׂאוּ, עַד שֶׁיִּהְיוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים. אֶחָד בְּתוּלוֹת וְאֶחָד בְּעוּלוֹת, אֶחָד גְּרוּשׁוֹת וְאֶחָד אַלְמָנוֹת, אֶחָד נְשׂוּאוֹת וְאֶחָד אֲרוּסוֹת. רַבִּי יְהוּדָה אוֹמֵר, הַנְּשׂוּאוֹת יִתְאָרְסוּ, וְהָאֲרוּסוֹת יִנָּשְׂאוּ, חוּץ מִן הָאֲרוּסוֹת שֶׁבִּיהוּדָה, מִפְּנֵי שֶׁלִּבּוֹ גַּס בָּהּ. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַנָּשִׁים יִתְאָרְסוּ, חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִבּוּל:
יא. אַרְבָּעָה אַחִין נְשׂוּאִין אַרְבַּע נָשִׁים, וָמֵתוּ, אִם רָצָה הַגָּדוֹל שֶׁבָּהֶם לְיַבֵּם אֶת כֻּלָּן, הָרְשׁוּת בְּיָדוֹ. מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי נָשִׁים, וָמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. הָיְתָה אַחַת כְּשֵׁרָה, וְאַחַת פְּסוּלָה, אִם הָיָה חוֹלֵץ, חוֹלֵץ לַפְּסוּלָה. וְאִם הָיָה מְיַבֵּם, מְיַבֵּם לַכְּשֵׁרָה:
יב. הַמַּחֲזִיר גְּרוּשָׁתוֹ, וְהַנּוֹשֵׂא חֲלוּצָתוֹ, וְהַנּוֹשֵׂא קְרוֹבַת חֲלוּצָתוֹ, יוֹצִיא, וְהַוָּלָד מַמְזֵר, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵין הַוָּלָד מַמְזֵר. וּמוֹדִים בְּנוֹשֵׂא קְרוֹבַת גְּרוּשָׁתוֹ, שֶׁהַוָּלָד מַמְזֵר:
יג. אֵיזֶהוּ מַמְזֵר, כָּל שְׁאֵר בָּשָׂר שֶׁהוּא בְלֹא יָבֹא דִּבְרֵי רַבִּי עֲקִיבָא. שִׁמְעוֹן הַתִּימְנִי אוֹמֵר, כָּל שֶׁחַיָּבִין עָלָיו כָּרֵת בִּידֵי שָׁמַיִם. וַהֲלָכָה כִדְבָרָיו. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל שֶׁחַיָּבִים עָלָיו מִיתַת בֵּית דִּין. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מָצָאתִי מְגִלַּת יֻחֲסִין בִּירוּשָׁלַיִם וְכָתוּב בָּהּ, אִישׁ פְּלוֹנִי מַמְזֵר מֵאֵשֶׁת אִישׁ, לְקַיֵּם דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. אִשְׁתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. גֵּרְשָׁהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. נִשֵּׂאת לְאַחֵר וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. יְבִמְתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. חָלַץ לָהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ:
1. When a man who has a brother dies childless, his widow [yevama] and one of his brothers [yavam] may perform a ritual through which she is freed of her levirate bonds [ḥalitza]. It is then considered, with regard to forbidden relationships, as though they had been married and divorced. Therefore, he is forbidden to her relatives, and she to his. However, with regard to one who performs ḥalitza with his yevama and then she is found to have been pregnant at the time of the ḥalitza and she gave birth, in the event that the offspring is viable, the deceased husband has been survived by offspring and so there was never any levirate bond; consequently, the ḥalitza that was performed was entirely unnecessary and a meaningless act. As such, he remains permitted to her relatives and she remains permitted to his relatives. Furthermore, since the ḥalitza was meaningless, she is not afforded the status of a ḥalutza, i.e., a yevama who performed ḥalitza, a status akin to that of a divorcée. Therefore, the ḥalitza does not disqualify her from marrying into the priesthood. If the offspring is not viable, then it emerges that the ḥalitza was indeed necessary. Therefore, he is forbidden to engage in relations with her relatives and she is forbidden to engage in relations with his relatives, as though they had been married and divorced, and the ḥalitza disqualifies her from marrying into the priesthood, as she is afforded the status of a ḥalutza.
2. With regard to one who consummates the levirate marriage with his yevama, i.e., he had intercourse with her under the assumption that there is a levirate bond and so there is a mitzva to do so, and then she is found to have been pregnant at the time of the intercourse and she gave birth, in the event that the offspring is viable the deceased brother has been survived by offspring and it is evident that there was never any levirate bond. In that case, the relations they had, rather than being a mitzva, were a violation of the prohibition against engaging in relations with one’s brother’s wife. Therefore, the yavam must send her out, i.e., they must separate, as she is forbidden to him as his brother’s wife, and to atone for the forbidden relations that they had, they are each obligated to bring a sin-offering, as is the halakha for all who inadvertently transgress a prohibition that, when performed intentionally, is punishable by karet. And if the offspring is not viable, and therefore there was in fact a levirate bond, he may maintain her as his wife since his intercourse with her was a valid consummation of levirate marriage. If they consummated the levirate marriage and seven months later she gave birth, there is uncertainty whether the child is nine months old, i.e., counting from conception, and is the offspring of the first husband, and as such there was no levirate bond, or whether the child is only seven months old and is the offspring of the latter husband, i.e., the yavam, and not of the deceased, in which case there was a levirate bond. In that case, due to the possibility that she is forbidden to him as his brother’s wife, he must send her out. However, the lineage of the child is unflawed, since regardless of whether it was born of the first or second husband, there was no transgression involved in its conception. Furthermore, to atone for the possibility that they had forbidden relations they are both obligated to bring a guilt-offering for uncertainty, as is the halakha for anyone who is uncertain whether they inadvertently transgressed a prohibition that would require one to bring a sin-offering.
3. With regard to a widow waiting for her yavam to either consummate a levirate marriage or perform ḥalitza with her, i.e., a yevama, to whom property was bequeathed: Beit Shammai and Beit Hillel both agree that she may sell or give away that property ab initio, and that if she did, the transfer is valid. Since she has only a levirate bond with the yavam, she retains total control of the property. This is in contrast to a betrothed woman, concerning whom Beit Hillel rule that she may not sell such property because her betrothed also has rights to it (Ketubot 78a). If she died, what should be done with the money assured to her in her marriage contract by her deceased husband and with her property that enters and leaves the marriage with her, in which a husband only ever has a usufructuary interest? Beit Shammai say: The husband’s heirs, i.e., the yavam, who stands to inherit from the husband when he consummates the levirate marriage, should divide up the property together with her father’s heirs, i.e., the woman’s family. And Beit Hillel say: The property retains its previous ownership status. Therefore, money assured to her in her marriage contract remains in the possession of the husband’s heirs. Since it was to be paid from the husband’s own property, the money is retained by his estate and passes to his heirs. And her property that enters and leaves the marriage with her remains in the possession of the father’s heirs. Since those properties belonged to her, upon her death they are inherited by her father or his heirs.
4. If the yavam consummated the levirate marriage with her, then her legal status is that of his wife in every sense, and therefore the yavam has the same rights to her property as in a regular marriage. And the only exception to this is that her marriage contract will still be payable from the property of her first husband and not from the property of the yavam.
5. The mitzva of levirate marriage is for the eldest of the brothers to consummate the levirate marriage. If the eldest does not want to do so, the court goes to each of the other brothers and requires them to do so. If they do not want to do so, the court returns to the eldest brother and says to him: The mitzva is incumbent upon you; either perform ḥalitza or consummate the levirate marriage.
6. If a brother made his decision dependent upon the possibility that one of his other brothers will eventually consummate the levirate marriage, saying that he will do so only if they do not, then whether he makes it dependent upon a brother who is currently a minor, meaning that the yevama should wait until he matures, or upon his eldest brother, who is not currently present, meaning the yevama should wait until he comes from overseas, or upon a brother who is a deaf-mute or an imbecile, as perhaps they will recover from their disability, the court does not listen to him; rather, the judges of the court say to him: The mitzva is incumbent upon you; either perform ḥalitza or consummate the levirate marriage.
7. One who performs ḥalitza with his yevama is like any one of the other brothers with respect to the inheritance of the deceased brother’s estate, i.e., each of the brothers takes an equal share of the inheritance. And if there is a father of the deceased, who is still alive, the property of the deceased belongs to the father. One who consummates levirate marriage with his yevama thereby acquires his deceased brother’s property solely for himself. Rabbi Yehuda says: In either case, whether he consummated the levirate marriage or performed ḥalitza, if there is a father who is still alive, the property belongs to the father. In the case of one who performs ḥalitza with his yevama, by rabbinic decree it is as though she had been married to him and then he divorced her. Consequently, he is forbidden to engage in relations with her relatives and she is forbidden to engage in relations with his relatives. Accordingly, he is forbidden to engage in relations with her mother, and with her mother’s mother, and with her father’s mother, and with her daughter, and with her daughter’s daughter, and with her son’s daughter, and with her sister while his yevama is still alive. However, the other brothers who did not perform ḥalitza are permitted to her relatives. And she is forbidden to engage in relations with his father, and with his father’s father, and with his son, and with his son’s son, and with his brother, and with his brother’s son. The mishna states an additional principle: A man is permitted to engage in relations with a relative of a rival wife of his ḥalutza, i.e., his yevama with whom he performed ḥalitza. Since he did not perform ḥalitza with her, she is not regarded as though she had actually been married to him. However, he is forbidden to engage in relations with a rival wife of a relative of his ḥalutza, i.e., in addition to being forbidden to the relatives of his ḥalutza, he is also forbidden to their rival wives.
8. In the case of a yavam who performed ḥalitza with his yevama and then his brother married her sister and died, the sister performs ḥalitza with the yavam, but she may not enter into levirate marriage with him, since as a sister of his ḥalutza she is forbidden to him. And similarly, in the case of one who divorced his wife and his brother married her sister and died, then that woman is exempt both from ḥalitza and from consummating levirate marriage, since as the sister of his former wife she is forbidden to him.
9. In the case of a widow waiting for her yavam to consummate levirate marriage or perform ḥalitza with her, and the brother of the yavam betrothed her sister, they said in the name of Rabbi Yehuda ben Beteira: They say to the brother: Wait and do not marry the woman you betrothed until your brother performs an act, either of ḥalitza or of consummating the levirate marriage, as until he does there remains a levirate bond between the yevama and each of the brothers, and it is prohibited to marry the sister of a woman to whom one is bound by a levirate bond. If a brother of the one who betrothed the sister of the yevama performed ḥalitza with the yevama or consummated a levirate marriage with her, since by doing so the levirate bond between the yevama and the one who betrothed her sister is dissolved, he may then enter into marriage with his wife, who until that point was only betrothed to him, as she is no longer the sister of a woman to whom he is bound by a levirate bond. Similarly, if the yevama died, since his levirate bond to her is dissolved upon her death, he may proceed to enter into marriage with his betrothed wife. However, if the yavam died without performing an act that would have dissolved the levirate bond, he must divorce his wife with a bill of divorce, as she is forbidden to him as the sister of a woman to whom he is bound by a levirate bond, and his brother’s wife he must send out with ḥalitza, as she is forbidden to him as the sister of his divorcée.
10. A yevama may neither perform ḥalitza nor enter into levirate marriage until she has waited three months from the time of her husband’s death. And similarly, all other women may not be betrothed and may not marry until they have waited three months since their previous marriage ended. This waiting period is necessary so that, should a woman give birth shortly after remarrying, it will be obvious who the father of the child is. This applies both to virgins and non-virgins, both to divorcées and widows, and both to women who were married to their previous husbands and women who were only betrothed. All of these women must wait three months before remarrying even though for some of them the reason for doing so does not apply. Rabbi Yehuda says: The women who were married to their previous husbands may be betrothed, and the women who were only betrothed to their previous husbands may marry without waiting three months. This is true except for the betrothed women that are in the area of Judea, due to the fact that the groom is familiar with her. The custom in Judea was for the couple to be secluded together before the marriage so that they would become familiar with each other. This led to the possibility that they might cohabit even during their betrothal period. Rabbi Yehuda holds that one does not need to wait three months whenever the reason for doing so does not apply. Rabbi Yosei says: All of the women may be betrothed within three months even if they were previously married, except for a widow, due to the mourning period she must observe for her deceased husband.
11. In a case of four brothers married to four women and some of the brothers died childless, their wives thereby become yevamot. If the eldest of the brothers who survived wished to consummate the levirate marriage with all of his yevamot, he has permission to do so. In the case of one who was married to two women and died childless, the intercourse or ḥalitza of either one of the wives with the yavam releases her rival wife from the levirate bond, and the rival wife need not enter into levirate marriage or perform ḥalitza. If one of these women was fit to marry into the priesthood and one was unfit, then if he performs ḥalitza, he should perform ḥalitza with the unfit woman rather than with the one who is fit for the priesthood, since doing so with the woman who is fit would needlessly disqualify her from marrying into the priesthood. But if he consummates the levirate marriage, he may consummate the levirate marriage with the one who is fit.
12. With regard to one who remarries his divorcée after she had been married to another man from whom she was then widowed or divorced, or one who marries the woman with whom he performed ḥalitza [ḥalutza], or one who marries a relative of his ḥalutza, since all such marriages are forbidden he must divorce her, and the offspring born from such unions is a mamzer; this is the statement of Rabbi Akiva. He holds that even the offspring from relations forbidden by a prohibition punishable by lashes is a mamzer. The Rabbis say: The offspring in those cases is not a mamzer, but they concede with regard to one who marries a relative of his divorcée, a union forbidden by a prohibition entailing karet, that the offspring is a mamzer. They hold that only the offspring from relations forbidden by a prohibition entailing karet is a mamzer.
13. Which offspring of forbidden relations have the status of a mamzer? It is the offspring of a union with any next of kin that is subject to a Torah prohibition that he should not engage in sexual relations with them; this is the statement of Rabbi Akiva. Shimon HaTimni says: It is the offspring of a union with any forbidden relation for which one is liable to receive karet at the hand of Heaven. And the halakha is in accordance with his statement. Rabbi Yehoshua says: It is the offspring of a union with any forbidden relation for which one is liable to receive court-imposed capital punishment. Rabbi Shimon ben Azzai said: I found a scroll recording people’s lineages in Jerusalem, and it was written in it that so-and-so is a mamzer from an adulterous union with a married woman, a sin punishable by court-imposed capital punishment. The only reason for the scroll to state the reason that this individual is a mamzer is in order to support the statement of Rabbi Yehoshua. The mishna delineates the circumstances in which it is prohibited to engage in relations with the sister of one’s wife and the sister of one’s yevama: If a man’s wife died, he is permitted to her sister. If he divorced her and then she died, he is permitted to her sister. If he divorced his wife and then she was married to another and then died, he is permitted to her sister. If his yevama died, he is permitted to her sister. If he performed ḥalitza with her and then she died, he is permitted to her sister. If after ḥalitza she was married to another and then died, he is permitted to her sister. The principle underlying all these cases is that the prohibition against engaging in relations with her sister only applies while the wife or yevama remain alive, irrespective of their current relationship to the man.
גמרא
תְּנַן הָתָם מִצְוַת יִבּוּם קוֹדֶמֶת לְמִצְוַת חֲלִיצָה בָּרִאשׁוֹנָה שֶׁהָיוּ מִתְכַּוְּנִין לְשֵׁם מִצְוָה עַכְשָׁיו שֶׁאֵין מִתְכַּוְּנִין לְשֵׁם מִצְוָה אָמְרוּ מִצְוַת חֲלִיצָה קוֹדֶמֶת לְמִצְוַת יִבּוּם. אָמַר רָמֵי בַּר חָמָא אָמַר רִבִּי יִצְחָק חָזְרוּ לוֹמַר מִצְוַת יִבּוּם קוֹדֶמֶת לְמִצְוַת חֲלִיצָה. אָמַר לֵיהּ רַב נַחְמָן בַּר יִצְחָק אַכְשׁוּר דָּרִי. מֵעִיקָרָא סַבְרֵי לָהּ כְּאַבָּא שָׁאוּל וְלִבְסוֹף סַבְרִי לָהּ כְּרַבָּנָן דְּתַנְיָא אַבָּא שָׁאוּל אוֹמֵר הַכּוֹנֵס אֶת יְבִמְתּוֹ לְשֵׁם נוֹי וּלְשֵׁם אִישׁוּת וּלְשֵׁם דָּבָר אַחֵר כְּאִלּוּ פּוֹגֵעַ בְּעֶרְוָה וְקָרוֹב אֲנִי בְּעֵינַי לִהְיוֹת הַוָּלָד מַמְזֵר וַחֲכָמִים אוֹמְרִים יְבָמָהּ יָבֹא עָלֶיהָ מִכָּל מָקוֹם מַאן תָּנָא לְהָא דְתָנוּ רַבָּנָן יְבָמָהּ יָבֹא עָלֶיהָ מִצְוָה שֶׁבַּתְּחִלָּה הָיְתָה עָלָיו בִּכְלַל הֶתֵּר נֶאֶסְרָה וְחָזְרָה וְהֻתְּרָה יָכוֹל תַּחֲזוֹר לְהַתֵּירָהּ הָרִאשׁוֹן תַּלְמוּד לוֹמַר יְבָמָהּ יָבֹא עָלֶיהָ מִצְוָה. מַאן תָּנָא אָמַר רִבִּי יִצְחָק בַּר אַבְדִּימִי אַבָּא שָׁאוּל הִיא וְהָכִי קָאָמַר יְבָמָהּ יָבֹא עָלֶיהָ מִצְוָה שֶׁבַּתְּחִלָּה הָיְתָה עָלָיו בִּכְלַל הַתֵּר רָצָה לְשֵׁם נוֹי כּוֹנְסָהּ רָצָה לְשֵׁם אִישׁוּת כּוֹנְסָהּ נֶאֶסְרָה חָזְרָה וְהֻתְּרָה יָכוֹל תַּחֲזוֹר לְהֶתֵּירָהּ הָרִאשׁוֹן תַּלְמוּד לוֹמַר יְבָמָהּ יָבֹא עָלֶיהָ לְמִצְוָה. רָבָא אָמַר אֲפִלּוּ תֵּימָא רַבָּנָן וְהָכִי קָאָמַר יְבָמָהּ יָבֹא עָלֶיהָ מִצְוָה שֶׁבַּתְּחִלָּה הָיְתָה בִּכְלַל הַתֵּר רָצָה כּוֹנְסָהּ רָצָה אֵינוֹ כּוֹנְסָהּ נֶאֶסְרָה חָזְרָה וְהֻתְּרָה יָכוֹל תַּחֲזוֹר לְהַתֵּירָהּ הָרִאשׁוֹן רָצָה כּוֹנְסָהּ רָצָה אֵינוֹ כּוֹנְסָהּ רָצָה אֵינוֹ כּוֹנְסָהּ הָא אֲגִידָא בֵּיהּ בִּכְדִי תִפּוֹק אֶלָּא אֵימָא רָצָה כּוֹנְסָהּ רָצָה חוֹלֵץ לָהּ תַּלְמוּד לוֹמַר יְבָמָהּ יָבֹא עָלֶיהָ מִצְוָה:
§ We learned in a mishna there (Bekhorot 13a): The mitzva of consummating the levirate marriage takes precedence over the mitzva of performing ḥalitza; this applied initially, when yevamin would have intent for the sake of fulfilling the mitzva. Now, that they do not have intent for the sake of fulfilling the mitzva, the Sages say: The mitzva of performing ḥalitza takes precedence over the mitzva of consummating the levirate marriage.
Rav said: Nevertheless, the court does not force a yavam to perform ḥalitza, and if he wishes it is still permitted to consummate the levirate marriage. The Gemara relates: When a yavam and a yevama would come before Rav, he would say to them: If you want, perform ḥalitza, and if you want, consummate the levirate marriage, as the Merciful One makes the matter dependent upon your will, as it is stated: “And if the man does not wish to take his yevama” (Deuteronomy 25:7) then he should perform ḥalitza. This implies that the Torah requires him to perform ḥalitza only if he does not wish to consummate the levirate marriage, but if he wishes to do so, then the matter is dependent upon him, and if he wants, he performs ḥalitza, or if he wants, he consummates the levirate marriage.
The Gemara notes: And even Rav Yehuda holds that the court does not force a yavam to perform ḥalitza if he wishes to consummate the levirate marriage. This is apparent from the fact that Rav Yehuda enacted in his court that the following formulation should be used in the bill of ḥalitza: That so-and-so, daughter of so-and-so, brought so-and-so, her yavam, before the court; and we identified him, that he was indeed the paternal brother of the deceased, and we said to him: If you desire to consummate the levirate marriage, then consummate the levirate marriage, and if not, extend your right foot toward your yevama so that she may perform ḥalitza by removing your shoe.
The bill of ḥalitza would continue with the account of what transpired: And he extended [itla] his right foot toward her and she removed his shoe from upon his foot and she spat toward his face spittle, which was visible to the court, and which landed upon the ground.
And Rabbi Ḥiyya bar Avya in the name of Rav Yehuda would conclude the formulation of the bill of ḥalitza with an additional sentence: And we dictated to the yavam that which is written in the book of the Torah of Moses, i.e., those declarations that the yavam and the yevama are required to make.
The Gemara clarifies the intention of the phrase: And we identified him as the brother of the deceased. Rav Aḥa and Ravina disagree concerning this phrase: One said that this identification must be made through legally valid witnesses, and the other one said that even the testimony of a relative and even the testimony a woman is accepted in this case. The Gemara concludes: And the halakha is that the identification of the brother is considered to be merely revealing the facts of the matter, and therefore, even a relative and even a woman may tender this information.
The Gemara paraphrases the mishna from tractate Bekhorot: Initially, when yevamin would have intent for the sake of fulfilling the mitzva of consummating the levirate marriage, the mitzva of consummating the levirate marriage took precedence over the mitzva of performing ḥalitza. And now that they do not have intent for the sake of fulfilling the mitzva, the Sages say: The mitzva of performing ḥalitza takes precedence over the mitzva of consummating the levirate marriage.
Rami bar Ḥama said that Rabbi Yitzḥak said: In later generations they went back to once again saying that the mitzva of consummating the levirate marriage takes precedence over the mitzva of performing ḥalitza. Rav Naḥman bar Yitzḥak said to him in wonderment: Could it be that the later generations improved their spiritual level and now intend to consummate the levirate marriage solely for sake of fulfilling the mitzva?
The Gemara explains that this does not mean that the later generations improved themselves; rather, initially they held in accordance with the opinion of Abba Shaul, and so the mitzva of performing ḥalitza took precedence, and in the end they held in accordance with the opinion of the Rabbis, and so the mitzva of consummating the levirate marriage took precedence.
As it is taught in a baraita: Abba Shaul says that one who consummates a levirate marriage with his yevama for the sake of her beauty, or for the sake of marital relations, or for the sake of another matter, e.g., he wishes to inherit her husband’s estate, it is considered as though he encountered a forbidden relation, and I am inclined to view the offspring born from such a union as a mamzer. Since the prohibition against engaging in relations with one’s brother’s wife is overridden only for the sake of fulfilling the mitzva of consummating the levirate marriage, when one does not have the intention to fulfill that mitzva, the baseline prohibition applies, and so any offspring from the union will be mamzerim. The Rabbis say: The Torah states: “Her brother-in-law will have intercourse with her” (Deuteronomy 25:5), which indicates that he should do so in any case, even if his intentions are not solely for the sake of fulfilling the mitzva.
The Gemara asks: Who is the tanna who taught the following baraita that the Sages taught: The Torah states: “Her brother-in-law will have intercourse with her” (Deuteronomy 25:5); this is to be considered a mitzva, as initially, before she was married to his brother, she was among all other women who are permitted to him, and then when she married his brother she became forbidden to him, and when his brother died without offspring she reverted from her forbidden status and became permitted to him. One might have thought that she would revert to her original permitted status; therefore, the verse states: “Her brother-in-law will have intercourse with her” to teach that it is in fact a mitzva to do so.
Who is the tanna who taught this baraita? Rav Yitzḥak bar Avdimi said: It is Abba Shaul, and this is what the baraita is saying: “Her brother-in-law will have intercourse with her” teaches that it is permitted to engage in intercourse with her only when his intention is to fulfill a mitzva, as initially, before she was married to his brother, she was among all other women who are permitted to him, and so, if he wished, then even for the sake of her beauty he was permitted to marry her, or similarly, if he wished, then even for the sake of marital relations he was permitted to marry her.
When she married his brother she became forbidden to him, and when his brother died without offspring she reverted from her forbidden status and became permitted to him. One might have thought that she would fully revert to her original permitted status; therefore, the verse states: “Her brother-in-law will have intercourse with her” to teach that he is permitted to marry her only when his intention is for the mitzva.
Rava said: You can even say that the baraita is in accordance with the Rabbis, and this is what the baraita is saying: “Her brother-in-law will have intercourse with her” indicates that it is a mitzva to consummate the levirate marriage, as initially, before she was married to his brother, she was among all other women who are permitted to him, and so if he wished, he was permitted to marry her, or if he wished, he was permitted to choose not to marry her.
When she married his brother she became forbidden to him, and when his brother died without offspring she reverted from her forbidden status and became permitted to him. One might have thought that she would fully revert to her original permitted status, so that if he wishes, he may marry her, or if he wishes, he may choose not to marry her.
The Gemara interjects that the logic of this last statement seems implausible: Does he really have the option to do as he wishes? Isn’t she bound to him with a levirate bond? Could it be that she will be released from that bond without doing anything? Rather, emend the previous argument and instead say: One might think that if he wishes, he may marry her, or if he wishes not to do so, he performs ḥalitza with her. Therefore, the verse states: “Her brother-in-law will have intercourse with her,” to teach that it is now a mitzva to consummate the marriage, and doing so is preferable to performing ḥalitza.
זוהר
רַבִּי חִזְקִיָּה פָּתַח (איוב כ''ח) כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה, כַּמָּה אִית לוֹן לִבְנֵי נְשָׁא לְאִסְתַּכָּלָא בְּעוֹבָדוֹי דְּקֻדְשָׁא בְּרִיךְ הוּא וּלְאִשְׁתַּדָּלָא בְּאוֹרַיְתָא יְמָמָא וְלֵילֵי דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא קֻדְשָׁא בְּרִיךְ הוּא אִשְׁתַּבַּח בֵּיהּ לְעֵילָא וְאִשְׁתַּבַּח בֵּיהּ לְתַתָּא בְּגִין דְּאוֹרַיְתָא אִילָנָא דְּחַיֵּי אִיהִי לְכָל אִנּוּן דְּעָסְקִין בָּהּ לְמֵיהַב לוֹן חַיִּין בְּעָלְמָא דֵּין וּלְמֵיהַב לוֹן חַיִּין בְּעָלְמָא דְּאָתִי, תָּא חֲזֵי כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט לְמֵיהַב לוֹן מְזוֹנָא וּלְסַפְּקָא לוֹן מִכָּל מַה דְּאִצְטְרִיכוּ בְּגִין דְּאִיהוּ אַשְׁגַּח בָּהּ תָּדִיר דִּכְתִיב (דברים י''א) תָּמִיד עֵינֵי יְיָ אֱלֹקֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה, בְּגִין דְּאֶרֶץ דָּא מַה כְּתִיב בָּהּ (משלי ל''א) מִמֶּרְחָק תָּבִיא לַחְמָהּ וּלְבָתַר אִיהִי יְהָבַת מְזוֹנָא וְטַרְפָּא לְכָל אִנּוּן חֵיוָן בְּרָא דִּכְתִיב (שם) וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ, וְעַל דָּא כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה לְכֻלְּהוּ בְּנֵי עָלְמָא לְמֵיהַב לוֹן מְזוֹנָא וְסִפּוּקָא לְכָל מַה דְּאִצְטְרִיךְ כָּל חַד וְחַד דִּכְתִיב (תהלים קמ''ה) פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן, דּ''א כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט לְאִסְתַּכָּלָא עוֹבָדוֹי דְּבַר נַשׁ וּלְאַשְׁגָּחָא בְּכָל מַה דְּעָבְדֵי בְּנֵי נְשָׁא בְּעָלְמָא, תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה מִסְתַּכַּל וְחָמֵי לְכָל חַד וְחַד:
רַבִּי חִזְקִיָּה פָּתַח, כָּתוּב, (איוב כ''ח) כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט, תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה. כַּמָּה יֵשׁ לָהֶם לִבְנֵי אָדָם לְהִסְתַּכֵּל בְּמַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלַעֲסֹק בַּתּוֹרָה יוֹם וָלַיְלָה, כִּי כָּל מִי שֶׁעוֹסֵק בַּתּוֹרָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְׁתַּבֵּחַ בּוֹ לְמַעְלָה, וּמִשְׁתַּבֵּחַ בּוֹ לְמַטָּה, כִּי הַתּוֹרָה הִיא עֵץ חַיִּים לְכָל אֵלּוּ הָעוֹסְקִים בָּהּ. לָתֵת לָהֶם חַיִּים בָּעוֹלָם הַזֶּה וְלָתֵת לָהֶם חַיִּים בָּעוֹלָם הַבָּא. בֹּא וּרְאֵה, כָּתוּב, כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט, הַיְנוּ, כְּדֵי לָתֵת לָהֶם מְזוֹנוֹת וּלְכַלְכֵּל אוֹתָם בְּכָל מַה שֶּׁהֵם צְרִיכִים. מִשּׁוּם שֶׁהוּא מַשְׁגִּיחַ בָּהּ תָּמִיד שֶׁכָּתוּב, (דברים י''א) תָּמִיד עֵינֵי ה' אֱלֹקֶיךְ בָּהּ מֵרֵאשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה. מִשּׁוּם שֶׁאֶרֶץ זוֹ, מַה כָּתוּב בָּהּ, מִמֶּרְחָק תָּבִיא לַחְמָהּ. וְאַחַר כָּךְ הִיא נוֹתֶנֶת טֶרֶף וּמָזוֹן לְכָל חַיּוֹת הַשָּׂדֶה, שֶׁכָּתוּב (משלי ל''א) וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ. וְעַל כֵּן כָּתוּב, כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט, תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה, דְּהַיְנוּ לְכָל בְּנֵי הָעוֹלָם, לָתֵת לָהֶם מְזוֹנוֹת וְכַלְכָּלָה לְפִי צָרְכּוֹ שֶׁל כָּל אֶחָד וְאֶחָד. שֶׁכָּתוּב פּוֹתֵחַ אֶת יָדֶךְ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. דָּבָר אַחֵר, כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט, לְהִסְתַּכֵּל בְּמַעֲשָׂיו שֶׁל הָאָדָם, וּלְהַשְׁגִיחַ בְּכָל מַה שֶּׁבְּנֵי אָדָם עוֹשִׂים בָּעוֹלָם. תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה, מִסְתַּכֵּל וְרוֹאֶה לְכָל אֶחָד וְאֶחָד.
הלכה פסוקה
א. צָרִיךְ לִשָּׁבַע בְּשֵׁם אוֹ בְאֶחָד מִכָּל הַכִּינוּיִים וּמְעוֹמֶד. וְאִם נִשְׁבַּע מִיּוֹשֵׁב אֵינוֹ חוֹזֵר וְנִשְׁבַּע וְתַלְמִיד חָכָם אֲפִלּוּ לְכַתְּחִלָּה מִיּוֹשֵׁב בֵּין שֶׁל תּוֹרָה בֵּין שֶׁל דִבְרֵיהֶם בֵּין עַל טַעֲנַת וַדָּאי בֵּין עַל טַעֲנַת סָפֵק. שְׁנַיִם שֶׁנִתְעַצְמוּ בַּדִּין וְנִשְׁבְּעוּ שֶׁלֹּא יִטְעֲנוּ אֶלָּא הָאֱמֶת וְאַחַר כַּךְ נִתְחַיֵּיב אֶחָד מֵהֶם שְׁבוּעָה לַחֲבֵירוֹ יֵשׁ אוֹמְרִים שֶׁאֵינוֹ נִפְטַר בִּשְׁבוּעָה הָרִאשׁוֹנָה:
ב. סֵדֶר שְׁבוּעַת הַדַיָּינִים כַּךְ. הַנִּשְׁבַּע אוֹחֵז סֵפֶר תּוֹרָה בִּזְרוֹעוֹ וְעוֹמֵד וְנִשְׁבַּע בַּשֵּׁם אוֹ בַּכִּינוּי בִּשְׁבוּעָה אוֹ בְאָלָה מִפִּיו אוֹ מִפִּי הַדַיָּינִים כֵּיצַד מִפִּיו אוֹמֵר הֲרֵינִי נִשְׁבַּע בְּשֵׁם אֱלֹהֵי יִשְׂרָאֵל אוֹ הֲרֵינִי נִשְׁבַּע בְּמִי שֶׁשְּׁמוֹ רַחוּם אוֹ בְמִי שֶׁשְּׁמוֹ חַנּוּן שֶׁאֵינִי חַיָּיב לָזֶה כְּלוּם. וְכֵן אִם אָמַר הֲרֵי הוּא אָרוּר לַה' אֱלֹהֵי יִשְׂרָאֵל אוֹ הֲרֵי הוּא אָרוּר לְמִי שֶׁשְּׁמוֹ רַחוּם אוֹ לְמִי שֶׁשְּׁמוֹ חַנּוּן אִם יֵשׁ לָזֶה אֶצְלִי כְלוּם. כֵּיצַד מִפִּי הַדַיָּינִים. מַשְׁבִּיעִים אָנוּ אוֹתָךְ בְּשֵׁם אֱלֹהֵי יִשְׂרָאֵל אוֹ בְמִי שֶׁשְּׁמוֹ חַנּוּן שֶׁאֵין לָזֶה בְיָדְךָ כְלוּם וְהוּא עוֹנֶה אָמֵן אוֹ שֶׁיֹּאמְרוּ הֲרֵי פְּלוֹנִי בֶן פְּלוֹנִי אָרוּר לַה' אֱלֹהֵי יִשְׂרָאֵל אוֹ לְמִי שֶׁשְׁמוֹ חַנּוּן אִם יֵשׁ לִפְלוֹנִי אֶצְלוֹ מָמוֹן וְלֹא יוֹדֶה לוֹ וְהוּא עוֹנֶה אָמֵן:
מוסר
הרמב"ם ה' טומאת צרעת פט"ז דין י'
הַצָרַעַת הוּא שֵׁם הָאָמוּר בְּשׁוּתָּפוּת כּוֹלֵל עִנְיָינִים הַרְבֵּה שֶׁאֵין דּוֹמִין זֶה לָזֶה שֶׁהֲרֵי לוֹבֶן עוֹר הָאָדָם קָרוּי צָרַעַת וּנְפִילַת קְצַת שְׂעַר הָרֹאשׁ אוֹ הַזָקָן קָרוּי צָרַעַת וְשִׁינוּי עֵין הַבְּגָדִים אוֹ הַבָּתִּים קָרוּי צָרַעַת וְזֶה הַשִּׁינוּי הָאָמוּר בִּבְגָדִים וּבְבָתִּים שֶׁקְרָאָתוֹ תּוֹרָה צָרַעַת בְשׁוּתְּפוֹת הַשֵּׁם אֵינוֹ מִמִּנְהָגוֹ שֶׁל עוֹלָם אֶלָא אוֹת וָפֶלֶא הָיָה בְּיִשְׂרָאֵל כְּדֵי לְהַזְהִירָן מִלָּשׁוֹן הָרָע שֶׁהַמְסַפֵּר בְלָשׁוֹן הָרָע מִשְׁתַּנוֹת קִירוֹת בֵּיתוֹ. אִם חָזַר בּוֹ יִטְהָר הַבַּיִת אִם עָמַד בְּרִשְׁעוֹ עַד שֶׁהֻתַּץ הַבַּיִת מִשְׁתַּנִּין כְּלֵי הָעוֹר שֶׁבְּבֵיתוֹ שֶׁהוּא יוֹשֵׁב וְשׁוֹכֵב עֲלֵיהֶן. אִם חָזַר בּוֹ יִטְהֲרוּ וְאִם עָמַד בְרִשְׁעוֹ עַד שֶׁיִּשָּׂרְפוּ מִשְׁתַּנִּין הַבְּגָדִים שֶׁעָלָיו. אִם חָזַר בוֹ יִטְהֲרוּ וְאִם עָמַד בְרִשְׁעוֹ עַד שֶׁיִּשָּׂרְפוּ מִשְׁתַּנֶּה עוֹרוֹ וְיִצְטָרֵעַ. וְיִהְיֶה מוּבְדָל וּמְפוּרְסָם לְבַדּוֹ עַד שֶׁלֹּא יִתְעַסֵּק בְּשִׂיחַת הָרְשָׁעִים שֶׁהוּא הַלֵיצָנוּת וְלָשׁוֹן הָרָע וְעַל עִנְיָן זֶה מַזְהִיר בַּתּוֹרָה וְאוֹמֵר (דברים ד') הִשָּׁמֶר בְּנֶגַע הַצָרַעַת (שם) זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם בַּדֶּרֶךְ הֲרֵי הוּא אוֹמֵר הִתְבּוֹנְנוּ מַה אִירַע לְמִרְיָם הַנְּבִיאָה שֶׁדִּבְּרָה בְּאַחִיהָ שֶׁהָיְתָה גְדוֹלָה מִמֶּנוּ בְּשָׁנִים וְגִדְלָתוֹ עַל בִּרְכֶּיהָ וְסִכְּנָה בְּעַצְמָהּ לְהַצִילוֹ מִן הַמַיִם. וְהִיא לֹא דִבְּרָה בִגְנוּתוֹ אֶלָּא טַעֲתָה שֶׁהִשְׁוַתּוֹ לִשְׁאַר נְבִיאִים וְהוּא לֹא הִקְפִּיד עַל כָּל הַדְּבָרִים הָאֵלּוּ שֶׁנֶּאֱמַר (במדבר יב) וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד וְאַף עַל פִּי כֵן מִיַּד נֶעֶנְשָׁה בְּצָרַעַת. קַל וָחוֹמֶר לִבְנֵי אָדָם הָרְשָׁעִים הַטִּפְּשִׁים שֶׁמַּרְבִּים לְדַבֵּר גְּדוֹלוֹת וְנִפְלָאוֹת. לְפִיכָךְ רָאוּי לְמִי שֶׁרוֹצֶה לְכַוֵּין אוֹרְחוֹתָיו לְהִתְרַחֵק מִישִׁיבָתָן וּמִלְּדַבֵּר עִמָּהֶן כְּדֵי שֶׁלֹּא יִתָּפֵשׂ אָדָם בְּרֶשֶׁת רְשָׁעִים וְסִכְלוּתָם. וְזֶה דֶרֶךְ יְשִׁיבַת הַלֵּצִים הָרְשָׁעִים בַּתְּחִלָּה מַרְבִּין בְּדִבְרֵי הֲבָאי כְּעִנְיַן שֶׁנֶּאֱמַר (קהלת ה') וְקוֹל כְּסִיל בְּרוֹב דְּבָרִים. וּמִתּוֹךְ כַּךְ בָּאִין לְסַפֵּר בִּגְנוּת הַצַדִּיקִים כְּעִנְיַן שֶׁנֶּאֱמַר (תהלים לא) תֵאָלַמְנָה שִׂפְתֵי שָׁקֶר הַדּוֹבְרוֹת עַל צַדִּיק עָתָק. וּמִתּוֹךְ כַּךְ יִהְיֶה לָהֶן הֶרְגֵּל לְדַבֵּר בַּנְּבִיאִים וְלָתֵת דּוֹפִי בְּדִבְרֵיהֶם כְּעִנְיַן שֶׁנֶּאֱמַר (דה''ב לו) וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי אֱלֹהִים וּבוֹזִים דְבָרָיו וּמִתַּעְתְּעִים בִּנְבִיאָיו וּמִתּוֹךְ כַּךְ בָּאִים לְדַבֵּר בֵּאלֹהִים וְכוֹפְרִין בְּעִיקָר כְּעִנְיַן שֶׁנֶּאֱמַר (מ''ב י''ז) וַיְחַפְּאוּ בְנֵי יִשְׂרָאֵל דְּבָרִים אֲשֶׁר לֹא כֵן עַל ה' אֱלֹהֵיהֶם. וַהֲרֵי הוּא אוֹמֵר (תהלים ע''ג) שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ מִי גָרַם לָהֶם לָשִׁית בַּשָּׁמַיִם פִּיהֶם לְשׁוֹנָם שֶׁהָלְכָה תְּחִלָּה בָאָרֶץ. זוּ הִיא שִׂיחַת הָרְשָׁעִים שֶׁגּוֹרֶמֶת לָהֶן יְשִׁיבַת קְרָנוֹת. וִישִׁיבַת בָתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ. וִישִׁיבַת בָּתֵּי מִשְׁתָּאוֹת עִם שׁוֹתֵי שֵׁכָר. אֲבָל שִׂיחַת כְּשֵּׁרֵי יִשְׂרָאֵל אֵינָה אֶלָּא בְדִבְרֵי תוֹרָה וְחָכְמָה וּלְפִיכָךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזֵר עַל יָדָן וּמְזַכֶּה אוֹתָן בָּהּ שֶׁנֶּאֱמַר (מלאכי ג') אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי ה' וּלְחוֹשְׁבֵי שְׁמוֹ: