תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
כט (ט) עוֹדֶ֖נּוּ מְדַבֵּ֣ר עִמָּ֑ם וְרָחֵ֣ל ׀ בָּ֗אָה עִם־הַצֹּאן֙ אֲשֶׁ֣ר לְאָבִ֔יהָ כִּ֥י רֹעָ֖ה הִֽוא׃
עַד דְּהוּא מְמַלֵּל עִמְּהוֹן וְרָחֵל אָתַת עִם עָנָא דִּי לַאֲבוּהָ אֲרֵי רָעִיתָא הִיא:
(י) וַיְהִ֡י כַּאֲשֶׁר֩ רָאָ֨ה יַעֲקֹ֜ב אֶת־רָחֵ֗ל בַּת־לָבָן֙ אֲחִ֣י אִמּ֔וֹ וְאֶת־צֹ֥אן לָבָ֖ן אֲחִ֣י אִמּ֑וֹ וַיִּגַּ֣שׁ יַעֲקֹ֗ב וַיָּ֤גֶל אֶת־הָאֶ֙בֶן֙ מֵעַל֙ פִּ֣י הַבְּאֵ֔ר וַיַּ֕שְׁקְ אֶת־צֹ֥אן לָבָ֖ן אֲחִ֥י אִמּֽוֹ׃
וַהֲוָה כַּד חֲזָא יַעֲקֹב יָת רָחֵל בַּת לָבָן אֲחוּהָא דְאִמֵּיהּ וְיָת עָנָא דְלָבָן אֲחוּהָא דְאִמֵּיהּ וּקְרֵב יַעֲקֹב וְגַנְדַּר יָת אַבְנָא מֵעַל פּוּמָא דְבֵירָא וְאַשְׁקֵי יָת עָנָא דְלָבָן אֲחוּהָא דְאִמֵּיהּ:
(יא) וַיִּשַּׁ֥ק יַעֲקֹ֖ב לְרָחֵ֑ל וַיִּשָּׂ֥א אֶת־קֹל֖וֹ וַיֵּֽבְךְּ׃
וּנְשַׁק יַעֲקֹב לְרָחֵל וַאֲרֵם יָת קָלֵיהּ וּבְכָא:
(יב) וַיַּגֵּ֨ד יַעֲקֹ֜ב לְרָחֵ֗ל כִּ֣י אֲחִ֤י אָבִ֙יהָ֙ ה֔וּא וְכִ֥י בֶן־רִבְקָ֖ה ה֑וּא וַתָּ֖רׇץ וַתַּגֵּ֥ד לְאָבִֽיהָ׃
וְחַוִּי יַעֲקֹב לְרָחֵל אֲרֵי בַר אֲחָה דְאָבוּהָ הוּא וַאֲרֵי בַר רִבְקָה הוּא וּרְהָטַת וְחַוִּיאַת לְאָבוּהָ:
(יג) וַיְהִי֩ כִשְׁמֹ֨עַ לָבָ֜ן אֶת־שֵׁ֣מַע ׀ יַעֲקֹ֣ב בֶּן־אֲחֹת֗וֹ וַיָּ֤רׇץ לִקְרָאתוֹ֙ וַיְחַבֶּק־לוֹ֙ וַיְנַשֶּׁק־ל֔וֹ וַיְבִיאֵ֖הוּ אֶל־בֵּית֑וֹ וַיְסַפֵּ֣ר לְלָבָ֔ן אֵ֥ת כׇּל־הַדְּבָרִ֖ים הָאֵֽלֶּה׃
וַהֲוָה כַּד שְׁמַע לָבָן יָת שֵׁמַע יַעֲקֹב בַּר אֲחָתֵיהּ וּרְהַט לְקַדָּמוּתֵיהּ וְגַפֵּף לֵיהּ וְנַשִּׁיק לֵיהּ וְאַעֲלֵיהּ לְבֵיתֵיהּ וְאִשְׁתָּעִי לְלָבָן יָת כָּל פִּתְגָּמַיָּא הָאִלֵּין:
29 (9) And while he was still speaking with them, Raĥel came with her father’s sheep: for she kept them.
(10) And it came to pass, when Ya῾aqov saw Raĥel the daughter of Lavan his mother’s brother, and the sheep of Lavan his mother’s brother, that Ya῾aqov went near, and rolled the stone from the well’s mouth, and watered the flock of Lavan his mother’s brother.
(11) And Ya῾aqov kissed Raĥel, and raised his voice, and wept.
(12) And Ya῾aqov told Raĥel that he was her father’s brother, and that he was Rivqa’s son: and she ran and told her father.
(13) And it came to pass, when Lavan heard the tidings of Ya῾aqov his sister’s son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Lavan all these things.
נביאים
יג (ב) וְעַתָּ֣ה ׀ יוֹסִ֣פוּ לַחֲטֹ֗א וַיַּעֲשׂ֣וּ לָהֶם֩ מַסֵּכָ֨ה מִכַּסְפָּ֤ם כִּתְבוּנָם֙ עֲצַבִּ֔ים מַעֲשֵׂ֥ה חָרָשִׁ֖ים כֻּלֹּ֑ה לָהֶם֙ הֵ֣ם אֹמְרִ֔ים זֹבְחֵ֣י אָדָ֔ם עֲגָלִ֖ים יִשָּׁקֽוּן׃
וּכְעַן מוֹסִיפִין לְמֶחֱטֵי וַעֲבָדוּ לְהוֹן מַתְּכָא מִכַּסְפְּהוֹן כִּדְמוּתְהוֹן צַלְמָנִין עוֹבֵד אוּמָנִין כּוּלְהוֹן לְהוֹן אִינוּן מַטְעָן נְבִיֵי שִׁקְרָא דָבְחִין לְעוֹבַד יְדֵי אֱנָשָׁא תּוֹרַיָא לְעֶגְלַיָא נָכְסִין:
(ג) לָכֵ֗ן יִֽהְיוּ֙ כַּעֲנַן־בֹּ֔קֶר וְכַטַּ֖ל מַשְׁכִּ֣ים הֹלֵ֑ךְ כְּמֹץ֙ יְסֹעֵ֣ר מִגֹּ֔רֶן וּכְעָשָׁ֖ן מֵאֲרֻבָּֽה׃
בְּכֵן יְהוֹן כַּעֲנַן צַפְרָא וּכְטַלָא דְמוֹהִי פְסִיק כְּמוֹצָא דְנָשְׁבָה רוּחַ מֵאִדְרָא וְכִתְנָנָא מִכֵּוַת נוּרָא:
(ד) וְאָנֹכִ֛י יְהֹוָ֥ה אֱלֹהֶ֖יךָ מֵאֶ֣רֶץ מִצְרָ֑יִם וֵאלֹהִ֤ים זוּלָתִי֙ לֹ֣א תֵדָ֔ע וּמוֹשִׁ֥יעַ אַ֖יִן בִּלְתִּֽי׃
וַאֲנָא יְיָ אֱלָהָךְ דְאַסַקְתָּךְ מֵאַרְעָא דְמִצְרַיִם וֶאֱלָהָא בַּר מִנִי לָא תֵדָע וּפָרִיק לֵית אֶלָא אֲנָא:
(ה) אֲנִ֥י יְדַעְתִּ֖יךָ בַּמִּדְבָּ֑ר בְּאֶ֖רֶץ תַּלְאֻבֽוֹת׃
אֲנָא סוֹפְקֵית צוֹרְכֵיכוֹן בְּמַדְבְּרָא בְּאַרְעָא דַהֲוֵיתוּן תָּאֲבִין בָּהּ לְכָל מִדָעַם:
(ו) כְּמַרְעִיתָם֙ וַיִּשְׂבָּ֔עוּ שָׂבְע֖וּ וַיָּ֣רׇם לִבָּ֑ם עַל־כֵּ֖ן שְׁכֵחֽוּנִי׃
כַּד זַנְתִּנוּן סְבַעוּ מִסְבַּע וְרָאֵם לִבְּהוֹן עַל כֵּן שְׁבַקוּ לְהוֹן יַת פּוּלְחָנִי:
13 (2) And now they sin more and more, and have made for themselves molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men who sacrifice kiss calves.
(3) Therefore they shall be as the morning cloud, and as the dew that passes early away, as the chaff that is driven with the wind out of the floor, and as the smoke out of the window.
(4) Yet I am the Lord thy God from the land of Miżrayim, and thou knowst no god but me: for there is no saviour besides
me.
(5) I did know thee in the wilderness, in the land of great drought.
(6) When they were fed, they became full; they were filled, and their heart was exalted; therefore they have forgotten me.
כתובים
ז (ג) קׇשְׁרֵ֥ם עַל־אֶצְבְּעֹתֶ֑יךָ כׇּ֝תְבֵ֗ם עַל־ל֥וּחַ לִבֶּֽךָ׃
קְטוֹר אִנוּן עַל אֶצְבְּעָתָךְ כְּתוּב אִנוּן עַל לוּחַ דְלִבָּךְ:
(ד) אֱמֹ֣ר לַ֭חׇכְמָה אֲחֹ֣תִי אָ֑תְּ וּ֝מֹדָ֗ע לַבִּינָ֥ה תִקְרָֽא׃
אֶמַר לְחָכְמְתָא אֲחָתִי אַנְתְּ וּמוֹדַעְתָּא קְרִי לִבְיוּנְתָּא:
(ה) לִ֭שְׁמׇרְךָ מֵאִשָּׁ֣ה זָרָ֑ה מִ֝נׇּכְרִיָּ֗ה אֲמָרֶ֥יהָ הֶחֱלִֽיקָה׃
דְנִנְטְרָךְ מִן אִתְּתָא חִילוֹנִיתָא וּמִן נוּכְרֵיתָא דִשְׁעִיעָן מִלָהָא:
(ו) כִּ֭י בְּחַלּ֣וֹן בֵּיתִ֑י בְּעַ֖ד אֶשְׁנַבִּ֣י נִשְׁקָֽפְתִּי׃
מְטוּל דְמִן כַּוַיָא זְעֵרָתָא דְבֵיתִי אַדְקֵת וּמִן חֲרַכִּין דְדִירָא:
(ז) וָאֵ֤רֶא בַפְּתָאיִ֗ם אָ֘בִ֤ינָה בַבָּנִ֗ים נַ֣עַר חֲסַר־לֵֽב׃
וַחֲזֵית בְשַׁבְרֵי וְאִסְתַּכְּלֵית בִּטְלָאֵי וּתְמַהֵית בַּחֲסִיר רַעֲיוֹנָא:
7 (3) Bind them upon thy fingers, write them upon the tablet of thy heart.
(4) Say to wisdom, Thou art my sister; and call understanding thy kinswoman:
(5) that they may keep thee from the strange woman, from the alien woman who makes smooth her words.
(6) For at the window of my house I looked out through my lattice,
(7) and beheld among the simple ones, I discerned among the youths, a young man void of understanding,
משנה
א. חַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, כְּשֵׁרָה. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, פְּסוּלָה. עֲשָׂאָהּ לְמַעְלָה כְּמַעֲשֵׂה כֻלָּם, פְּסוּלָה:
ב. עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, כְּשֵׁרָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, פְּסוּלָה. עֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה כֻלָּן, פְּסוּלָה:
ג. וְכֻלָּן אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִין בָּהֶן, חוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת:
ד. עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין מוֹעֲלִין בָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, עוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, אֵינוֹ דִין שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, וּמוֹעֲלִין בָּהֶן, אַף אַתָּה אַל תִּתְמַהּ עַל הָעוֹלָה, שֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים, שֶׁשְׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר:
ה. מָלַק בִּשְׂמֹאל, אוֹ בַלַּיְלָה, שָׁחַט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, אֵינָן מְטַמְּאִין בְּבֵית הַבְּלִיעָה. מָלַק בְּסַכִּין, מָלַק חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁיָּבַשׁ גַּפָּה, וְשֶׁנִּסְמֵת עֵינָהּ, וְשֶׁנִּקְטְעָה רַגְלָהּ, מְטַמֵּא בְבֵית הַבְּלִיעָה. זֶה הַכְּלָל, כֹּל שֶׁהָיָה פְסוּלָהּ בַּקֹּדֶשׁ, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. לֹא הָיָה פְסוּלָהּ בַּקֹּדֶשׁ, מְטַמְּאָה בְבֵית הַבְּלִיעָה. וְכָל הַפְּסוּלִים שֶׁמָּלְקוּ, מְלִיקָתָן פְּסוּלָה, וְאֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה:
ו. מָלַק וְנִמְצָא טְרֵפָה, רַבִּי מֵאִיר אוֹמֵר, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. רַבִּי יְהוּדָה אוֹמֵר, מְטַמְּאָה בְבֵית הַבְּלִיעָה. אָמַר רַבִּי מֵאִיר, מָה אִם נִבְלַת בְּהֵמָה, שֶׁהִיא מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, נִבְלַת הָעוֹף שֶׁאֵינָהּ מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, אֵינוֹ דִין שֶׁתְּהֵא שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. מַה מָּצִינוּ בִשְׁחִיטָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, וּמְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, אַף מְלִיקָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, תְּטַהֵר אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. רַבִּי יוֹסֵי אוֹמֵר, דַּיָּהּ כְּנִבְלַת בְּהֵמָה, שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אֲבָל לֹא מְלִיקָתָהּ:
1. If the priest sacrificed a bird sin offering in its designated place below the red line, and he sacrificed it according to the procedure of a sin offering with pinching, i.e., cutting from the nape with a fingernail, and sprinkling, and he sacrificed it for the sake of a sin offering, the offering is fit. This is the manner in which a priest is to sacrifice a sin offering ab initio. If the priest sacrificed the bird sin offering below the red line in the middle of the altar and according to the procedure of a sin offering, but he sacrificed it for the sake of a burnt offering; or if he sacrificed it according to the procedure of a burnt offering, even if he sacrificed it for the sake of a sin offering; or if he sacrificed it according to the procedure of a burnt offering for the sake of a burnt offering; in all these cases the sin offering is disqualified. If one sacrificed a bird sin offering above the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.
2. A bird burnt offering that one sacrificed in its designated place above the red line according to the procedure of a burnt offering and for the sake of a burnt offering is fit. This is the manner in which a priest is to sacrifice a burnt offering ab initio. If he sacrificed a bird burnt offering above the red line according to the procedure of the burnt offering but for the sake of a sin offering, the offering is fit, but it did not satisfy the obligation of its owner. If the priest sacrificed a bird burnt offering according to the procedure of a sin offering for the sake of a burnt offering, or according to the procedure of a sin offering for the sake of a sin offering, the offering is disqualified. If he sacrificed it below the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.
3. And all of the offerings enumerated in the previous mishna, even those that are disqualified and may not be eaten or sacrificed, still differ from carcasses of unslaughtered kosher birds in that they do not render one who swallows their meat ritually impure when the meat is in the throat. This is because the pinching of the napes of bird offerings, like the slaughter of animals, prevents them from assuming the status of a carcass. But nevertheless, since they are forbidden to the priests, one who derives benefit from any of them is liable for misusing consecrated property. This is the halakha in all cases except for the bird sin offering that one sacrificed below the red line according to the procedure of the sin offering and for the sake of a sin offering. Since it was sacrificed properly and it is permitted for priests to partake of a fit sin offering, there is no liability for misuse of consecrated property.
4. In the case of a bird burnt offering that one improperly sacrificed below the red line according to the procedure of the sin offering, and one did so for the sake of a sin offering, Rabbi Eliezer says: One who derives benefit from it is liable for misusing consecrated property, as it remains a burnt offering, whose meat is never permitted to the priests. Rabbi Yehoshua says: One who derives benefit from it is not liable for misusing consecrated property. Since the entire sacrificial process was conducted according to the procedure of a sin offering, the offering assumes the status of a sin offering in this regard. The mishna recounts the dispute between the tanna’im. Rabbi Eliezer said: And if in the case of a sin offering that was sacrificed for its sake, one is not liable for misusing it, and nevertheless, when one changed its designation and sacrificed it not for its sake, one is liable for misusing it, then in the case of a burnt offering, where one is liable for misusing it even when it was sacrificed for its sake, when one changed its designation and sacrificed it not for its sake is it not right that he is liable for misusing it? Rabbi Yehoshua said to him: No, that a fortiori inference is not correct, as if you said with regard to a sin offering for which one changed its designation and sacrificed it for the sake of a burnt offering that there is liability for misuse, this is reasonable, because he changed its designation to an item for which there is liability for misuse. Would you say in the case of a burnt offering for which one changed its designation and sacrificed it for the sake of a sin offering that there is liability for misuse, as in that case he changed its designation to an item for which there is no liability for its misuse? Rabbi Eliezer said to him: The case of offerings of the most sacred order that one slaughtered in the south of the Temple courtyard and slaughtered for the sake of offerings of lesser sanctity, will prove that the fact that one changed the offering’s designation to an item that is not subject to the halakhot of misuse is not a relevant factor. As in this case, one changed their designation to an item that is not subject to the halakhot of misuse and, nevertheless, one is liable for misusing them. You too should not be puzzled about the burnt offering, concerning which even though one changed its designation to an item that is not subject to the halakhot of misuse, the halakha is that one would be liable for misusing it. Rabbi Yehoshua said to him: No, that is no proof, as if you said with regard to offerings of the most sacred order that one slaughtered in the south of the Temple courtyard, and slaughtered them for the sake of offerings of lesser sanctity, that one is liable for misusing them, that is reasonable. The reason is that one who slaughtered them changed their designation to an item for which there are both prohibited and permitted elements as offerings of lesser sanctity. Although one is not liable for misuse of their flesh, after the blood is sprinkled one is liable for misuse of the portions consumed on the altar. Would you say the halakha is the same in the case of a burnt offering for which one changed its designation to an item that is permitted in its entirety, i.e., a bird sin offering, which is eaten by the priests and none of it is burned on the altar? With regard to any of those people disqualified from performing the Temple service who pinched the nape of a bird offering, their pinching is not valid, but the offering’s meat does not render one who swallows it ritually impure when it is in the throat, as would the meat of a kosher bird that was not ritually slaughtered.
5. If a priest pinched it with the thumbnail of his left hand, or if he pinched it at night, or if he slaughtered a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard, in all these cases, although it is prohibited to consume these birds, they do not render one ritually impure when they are in the throat, as the halakhic status of pinching is like that of slaughtering. If he pinched with a knife and not with his thumbnail; or if he pinched a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard; or if he pinched doves whose time of fitness for sacrifice has not yet arrived, as they are too young to be sacrificed; or if he pinched pigeons whose time of fitness has passed, as they are too old; or if he pinched the nape of a fledgling whose wing was withered, or whose eye was blinded, or whose leg was severed; in all these cases, although the bird’s nape was pinched, it renders one who swallows it ritually impure when it is in the throat. This is the principle: The meat of any bird that was initially fit for sacrifice and whose disqualification occurred in the course of the service in the sacred Temple courtyard does not render one who swallows it ritually impure when it is in the throat. The meat of any bird whose disqualification did not occur in the sacred area, but rather was disqualified before the service began, renders one ritually impure when it is in the throat.
6. If the priest pinched the nape of the bird’s neck properly and then it was found to be a tereifa, and it was therefore disqualified from being sacrificed and forbidden for consumption by a priest, Rabbi Meir says: An olive-bulk of its meat does not render one who swallows it ritually impure when it is in the throat, as the pinching prevents it from assuming the status of a carcass. Rabbi Yehuda says: Its status is like any other carcass of an unslaughtered kosher bird, and its meat renders one who swallows it ritually impure. Rabbi Meir said: My opinion can be inferred a fortiori. If an animal carcass transmits impurity to a person through touching it and through carrying it, and nevertheless the slaughter of an animal purifies it, even if it is a tereifa, from its impurity, i.e., its slaughter prevents it from assuming the impurity status of a carcass, then with regard to a bird carcass, which possesses a lesser degree of impurity, as it does not transmit impurity to a person through touching it and through carrying it, but only through swallowing it, is it not logical that its slaughter should purify it, even if it is a tereifa, from its impurity? And once it is established that slaughter renders a bird that is a tereifa pure, it can be inferred that just as we found with regard to its slaughter that it renders a bird fit for consumption and purifies a bird, even if it is a tereifa, from its impurity, so too its pinching, which renders a bird offering fit with regard to consumption, should purify it, even if it is a tereifa, from its impurity. Rabbi Yosei says: Although one can derive from the case of an animal that slaughter renders even a bird that is a tereifa pure, that derivation cannot be extended to pinching. The same restriction that applies to every a fortiori inference, namely, that a halakha derived by means of an a fortiori inference is no more stringent than the source from which it is derived, applies here: It is sufficient for the halakhic status of the carcass of a bird that is a tereifa to be like that of the carcass of an animal that is a tereifa; its slaughter renders it pure, but its pinching does not.
גמרא
תְּנַן הָתָם וּכְשֶׁעָלוּ בְנֵי הַגּוֹלָה הוֹסִיפוּ עָלָיו אַרְבַּע אַמּוֹת מִן הַדָּרוֹם וְאַרְבַּע אַמּוֹת מִן הַמַּעֲרָב כְּמִן גַּמָּא. מָאי טַעֲמָא אָמַר רַב יוֹסֵף מִשּׁוּם דְּלָא סְפִיק. אָמַר לֵיהּ אַבַּיֵּי הָשַׁתָּא מִקְדָּשׁ רִאשׁוֹן דִּכְתִיב בֵּיהּ (מ''א ד') יְהוּדָה וְיִשְׂרָאֵל רַבִּים כַּחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם סְפִיק מִקְדָּשׁ שֵׁנִי דִּכְתִיב בֵּיהּ (עזרא ב') כָּל הַקָּהָל כְּאֶחָד אַרְבַּע רִבּוֹא לָא סְפִיק. אָמַר לֵיהּ הָתָם אֵשׁ שֶׁל שָׁמַיִם מְסַיַּיעְתָּן הָכָא אֵין אֵשׁ שֶׁל שָׁמַיִם מְסַיַּיעְתָּן. כִּי אָתָא רָבִין אָמַר רִבִּי שִׁמְעוֹן בֶּן פַּזִּי מִשּׁוּם בַּר קַפָּרָא שִׁתִּין הוֹסִיפוּ. מֵעִיקָּרָא סָבַר מִזְבַּח אֲדָמָה שֶׁהוּא אָטוּם כַּאֲדָמָה וּלְבַסּוֹף סָבַר שֶׁתִיָּה כַּאֲכִילָה וּמָאי מִזְבַּח אֲדָמָה שֶׁהוּא מְחֻבָּר בַּאֲדָמָה שֶׁלֹּא יִבְנֶנּוּ לֹא עַל גַבֵּי כִּיפִים וְלֹא עַל גַּבֵּי מְחִילוֹת. אָמַר רַב יוֹסֵף לָאו הַיְינוּ דְתַנְיָא (שם ג') וַיָכִינוּ אֶת הַמִּזְבֵּחַ עַל מְכוֹנוֹתָיו שֶׁהִגִּיעוּ לְסוֹף מִדּוֹתָיו. וְהָכְתִיב (דה''א כ''ח) הַכֹּל בִּכְתָב מִיַּד ה' עָלַי הִשְׂכִּיל אֶלָּא אָמַר רַב יוֹסֵף קְרָא אַשְׁכַּח וְדָרַשׁ (שם כ''ב) וַיֹּאמֶר דָּוִד זֶהוּ בֵּית ה' הָאֱלֹהִים וְזֶה מִזְבֵּחַ לְעוֹלָה לְיִשְׂרָאֵל. כִּי בַּיִת מַה בַּיִת שִׁשִּׁים אַמָּה אַף מִזְבֵּחַ שִׁשִּׁים אַמָּה בִּשְׁלָמָא בֵּית מִנְכְּרָא צוּרָתוֹ אֶלָּא מִזְבֵּחַ מִנָּא יַדְעֵי אָמַר רִבִּי אֶלְעָזָר רָאוּ מִזְבֵּחַ בָּנוּי וּמִיכָאֵל הַשַּׂר הַגָּדוֹל עוֹמֵד וּמַקְרִיב עָלָיו. וְרִבִּי יִצְחָק נַפְחָא אָמַר אֶפְרוֹ שֶׁל יִצְחָק רָאוּ שֶׁמוּנָח בְּאוֹתוֹ מָקוֹם. וְרִבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר מִכָּל הַבַּיִת כֻּלּוֹ הֵרִיחוּ רֵיחַ קְטוֹרֶת. מִשָׁם הֵרִיחוּ רֵיחַ אֵיבָרִים. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רִבִּי יוֹחָנָן שְׁלשָׁה נְבִיאִים עָלוּ עִמָּהֶם מִן הַגּוֹלָה אֶחָד שֶׁהֵעִיד עֲלֵיהֶם עַל הַמִּזְבֵּחַ. וְאֶחָד שֶׁהֵעִיד עֲלֵיהֶם עַל מְקוֹם הַמִּזְבֵּחַ. וְאֶחָד שֶׁהֵעִיד לָהֶם שֶׁמַקְרִיבִין אַף עַל פִּי שֶׁאֵין בָּיִת. בְּמַתְנִיתָא תָּנָא רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר שְׁלשָׁה נְבִיאִים עָלוּ עִמָּהֶן מִן הַגּוֹלָה. אֶחָד שֶׁהֵעִיד לָהֶם עַל הַמִּזְבֵּחַ וְעַל מְקוֹם הַמִּזְבֵּחַ וְאֶחָד שֶׁהֵעִיד לָהֶם שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בָּיִת. וְאֶחָד שֶׁהֵעִיד לָהֶם עַל הַתּוֹרָה שֶׁתִּכָּתֵב אַשּׁוּרִית:
§ The Gemara continues discussing the altar: We learned in a mishna there (Middot 35b): The altar in the First Temple was twenty-eight by twenty-eight cubits. When the members of the exile ascended to Jerusalem in the beginning of the Second Temple period, they added four cubits to it on the south and four cubits on the west sides of the altar, like the shape of the Greek letter gamma, i.e., the additions made a right angle. As a result, the altar in the Second Temple was thirty-two by thirty-two cubits. The Gemara asks: What was the reason for this expansion? Rav Yosef said: Because the size of the altar from the First Temple was not sufficient.
Abaye said to him: Now, if in the First Temple era, about which it is written: “Judah and Israel were many as the sand that is by the sea” (I Kings 4:20), the altar was sufficient, how could it be that in the Second Temple era, about which it is written: “The whole congregation together was forty and two thousand three hundred and sixty” (Ezra 2:64), the altar was not sufficient? Rav Yosef said to Abaye: There, in the First Temple, a heavenly fire would assist them and consume the offerings. Here, in the Second Temple, there was no heavenly fire that would assist them. Therefore, they needed a larger area in which to burn the offerings.
When Ravin came from Eretz Yisrael to Babylonia, he reported that which Rabbi Shimon ben Pazi says in the name of Bar Kappara with regard to the expansion of the altar: They expanded the altar to extend over the underground cavities into which the libations flowed. Initially, in the First Temple era, they held that when the verse states: “An altar of earth you shall make for Me” (Exodus 20:21), it means that it should be completely filled with earth.
But ultimately, in the Second Temple era, they maintained that the altar’s drinking is like its eating, i.e., just as the offerings are burned upon the altar, so too, the libations must be poured onto the altar itself and not down its side. Consequently, they expanded the altar to cover the underground cavities, and created holes in the altar so that the libations could be poured on top of the altar and flow into the underground cavities. And according to this, what is the meaning of the phrase “an altar of earth”? It teaches that the altar must be attached to the earth, so that one may not build it on top of arches
and one may not build it on top of tunnels.
The Gemara relates that after reconsidering the reason for the expansion of the altar, Rav Yosef said: Is this not as it is taught in a baraita with regard to the verse: “And they set the altar upon its bases” (Ezra 3:3), which teaches that in the Second Temple the size of the altar reached its full measure, i.e., that it was the ideal size, whereas in the First Temple it was not the ideal size? The Gemara asks: But isn’t it written with regard to the instructions David gave Solomon about how to build the Temple: “All this in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern” (I Chronicles 28:19), indicating that the design of the First Temple was dictated by God?
Rather, Rav Yosef said: The size of the altar in the First Temple was ideal, but in the Second Temple era there was a need to expand the altar, and they found a verse and interpreted it as follows. The verse states: “Then David said: This is the House of the Lord God, and this is the altar of burnt offering for Israel” (I Chronicles 22:1). The verse juxtaposes the House, i.e., the Temple, with the altar, which indicates that the altar is like the Temple: Just as the House was sixty cubits (see I Kings 6:2), so too, the altar may be extended up to a length of sixty cubits.
§ The Gemara discusses the construction of the altar in the Second Temple. The Gemara asks: Granted, with regard to the location of the House, its shape was discernable from the vestiges of its foundations; but how did they know the proper location of the altar?
The Gemara answers that Rabbi Elazar says: They saw a vision of the altar already built and Michael the archangel standing and sacrificing offerings upon it. And Rabbi Yitzḥak Nappaḥa says: They saw a vision of the ashes of Isaac that were placed in that location. And Rabbi Shmuel bar Naḥmani says: From the entire House they smelled the scent of incense, yet from there, the location of the altar, they smelled a scent of burned animal limbs.
Rabba bar bar Ḥana says that Rabbi Yoḥanan says: Three prophets ascended with them from the exile: One who testified to them about the size and shape of the altar, and one who testified to them about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, provided that there is a proper altar.
It was taught in a baraita that Rabbi Eliezer ben Yaakov says: Three prophets ascended with the Jewish people from the exile: One who testified to them about the size and shape of the altar and about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, and one who testified to them about the Torah and instructed that it be written in Assyrian script [Ashurit] rather than the ancient Hebrew script used in the times of Moses.
זוהר
וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים רַבִּי אַבָּא פָּתַח וְאָמַר (בראשית ב' ה') זָכָר וּנְקֵבָה בְּרָאָם וְגוֹ' כַּמָּה אִית לָן לְאִסְתַּכָּלָא בְּמִלֵּי דְּאוֹרַיְתָא וַוי לוֹן לְאִנּוּן אֲטִימֵי לִבָּא וּסְתִימִין עַיְנִין הָא אוֹרַיְתָא קָארֵי קַמַּיְהוּ (משלי ט') לְכוּ לַחֲמוּ בְּלַחְמִי וּשְׁתוּ בְּיֵין מָסַכְתִּי, מִי פֶּתִי יָסוּר הֵנָּה חֲסַר לֵב אָמְרָה לוֹ וְלֵית מָאן דְּיַשְׁגַּח, תָּא חֲזֵי הַאי קְרָא אִית בֵּיהּ רָזִין עִלָּאִין אִיהוּ לְגָו וְאִיהוּ לְבָר, זָכָר וּנְקֵבָה בְּרָאָם אִשְׁתַּמַּע לְהַאי גַּוְנָא וְאִשְׁתַּמַּע לְהַאי גַּוְנָא וְאִשְׁתַּמַּע דְּשִׁמְשָׁא וְסִיהֲרָא בְּחִבּוּרָא חָדָא אִנּוּן דִּכְתִיב בְּרָאָם כְּמָה דְּאַתְּ אָמַר (חבקוק ג') שֶׁמֶשׁ יָרֵחַ עָמַד זְבוּלָהּ וְאִשְׁתַּמַע דְּאָדָם וְחַוָה כַּחֲדָא אִתְבְּרִיאוּ בְּזִוּוּגָא חָד, וְכֵיוָן דְּאִשְׁתַּכָּחוּ בְּזִוּוּגָא חָד מִיָּד וַיְּבָרֶךְ אוֹתָם דְּלֵית בִּרְכָתָא שַׁרְיָא אֶלָּא בַּאֲתַר דְּאִשְׁתַּכָּחוּ דְּכָר וְנוּקְבָא, תָּא חֲזֵי כַּד נָפַק יַעֲקֹב לְמֵיהַךְ לְחָרָן בִּלְחוֹדוֹי הַוָּה דְּלָא אִינְסִיב מַה כְּתִיב וַיִּפְגַע בַּמָּקוֹם וְגוֹ' וְלָא אָתִיבוּ לֵיהּ אֶלָּא בְּחֶלְמָא הַשְׁתָּא דְּאִנְסִיב וַהֲוָה אָתֵי בְּכֻלְּהוּ שְׁבָטִין כִבְיָכוֹל מְשַׁרְיָן עִלָּאִין פָּגְעִין בֵּיהּ וְאִתְחַנְּנוּ לֵיהּ דִּכְתִיב וַיִּפְגְּעוּ בּוֹ אִנּוּן אַהֲדְרוּ לְמִפְגַּע בֵּיהּ, בְּקַדְּמִיתָא אִיהוּ וַיִּפְגַּע בַּמָּקוֹם הַשְׁתָּא אִנּוּן וַיִּפְגְּעוּ בוֹ, בְּגִין דִּבְגִנֵּיהּ דְּיַעֲקֹב וּבְאִנּוּן שִׁבְטִין וַיִּפְגְּעוּ בוֹ, בְּגִין דִּבְגִנֵּיהּ דְּיַעֲקֹב וּבְאִנּוּן שִׁבְטִין אִתְשַׁקְּיָן אִנּוּן מִמַּיָּא דְּיַמָּא רַבָּא וְלָא עוֹד אֶלָּא בְּקַדְּמִיתָא בַּלַּיְלָה בְּחֶלְמָא הַשְׁתָּא בְּחֵיזוּ דְּעֵינָא וּבִימָמָא הֲדָא הוּא דִּכְתִיב וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹקִים זֶה וְגוֹ', בַּמֶּה אִשְׁתְּמוֹדָע לוֹן אֶלָּא חָמָא דְּאִנּוּן הֲווּ אִנּוּן דְּחָמָא בְּחֶלְמָא בְּגִנֵּי כָּךְ קָרָא לוֹן מַחֲנָיִם מְשַׁרְיָן דְּאִתְחֲזוּ לְעֵילָא וּמְשַׁרְיָן דְּאִתְחֲזוּ לְתַתָּא אַמַּאי אִתְגְּלִיאוּ לְמִפְגַּע לֵיהּ אֶלָּא שְׁכִינְתָּא אָזְלָא לְגַבֵּיהּ לְנַטָּלָא לְבֵיתֵיהּ וּמְחַכָּא לֵיהּ לְבִנְיָמִן לְנַטָּלָא בֵּיתָא עִמֵּיהּ דְּיַעֲקֹב כִּדְקָא יָאוּת וּכְדֵין כְּתִיב וְשָׁב יַעֲקֹב וְשָׁקַט וְשַׁאֲנָן וְאֵין מַחֲרִיד:
וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹקִים וְגוֹ': רַבִּי אַבָּא פָּתַח וְאָמַר, זָכָר וּנְקֵבָה בְּרָאָם וְגוֹ'. כַּמָּה יֵשׁ לָנוּ לְהִסְתַּכֵּל בְּדִבְרֵי תּוֹרָה. וַוי לָהֶם, לָאֵלּוּ עֲרֵלֵי לֵב וּסְתוּמֵי עֵינַיִם. הֲרֵי הַתּוֹרָה, קוֹרֵאת לִפְנֵיהֶם, לְכוּ לַחֲמוּ בְּלַחְמִי וּשְׁתוּ בְּיֵין מָסַכְתִּי, מִי פֶּתִי יָסוּר הֵנָּה, חֲסַר לֵב אָמְרָה לוֹ. וְאֵין מִי שֶׁיַּשְׁגִּיחַ בָּהּ. בֹּא וּרְאֵה מִקְרָא זֶה זָכָר וּנְקֵבָה בְּרָאָם, יֵשׁ בּוֹ סוֹדוֹת עֶלְיוֹנִים, הוּא נוֹהֵג בִּפְנִימִיּוּת, וְהוּא נוֹהֵג בְּחִיצוֹנִיּוּת. זָכָר וּנְקֵבָה בְּרָאָם נִשְׁמָע לְצַד זֶה וְנִשְׁמָע לְצַד זֶה, וְנִשְׁמָע שֶׁהַשֶּׁמֶשׁ וְהַלְּבָנָה, הֵם בְּחִבּוּר אֶחָד, שֶׁעֲלֵיהֶם כָּתוּב בְּרָאָם, כְּמוֹ שֶׁאַתָּה אוֹמֵר, שֶׁמֶשׁ יָרֵחַ עָמַד זְבוּלָהּ. וְנִשְׁמַע מֵהַמִּקְרָא, שֶׁאָדָם וְחַוָּה נִבְרְאוּ וְיָצְאוּ מִזִּוּוּג אֶחָד. כֵּיוָן שֶׁנִּמְצְאוּ בַּזִּוּוּג כְּאֶחָד, מִיָּד וַיְּבָרֶךְ אוֹתָם אֱלֹקִים. כִּי אֵין הַבְּרָכָה שׁוֹרָה אֶלָּא בְּמָקוֹם שֶׁנִּמְצָאִים זָכָר וּנְקֵבָה. בֹּא וּרְאֵה, כַּאֲשֶׁר יָצָא יַעֲקֹב לָלֶכֶת לְחָרָן, הָיָה אָז בִּלְבַדּוֹ, שֶׁעוֹד לֹא נָשָׂא אִשָּׁה. מַה כָּתוּב, וַיִּפְגַּע בַּמָּקוֹם וְגוֹ'. וְלֹא עָנוּ לוֹ אֶלָּא בַּחֲלוֹם. וְעַתָּה שֶׁכְּבָר נָשָׂא אִשָּׁה, וּבָא בְּכָל הַשְּׁבָטִים. כִּבְיָכוֹל, מַחֲנוֹת הָעֶלְיוֹנִים פָּגְעוּ בּוֹ, וְהִתְחַנְּנוּ אֵלָיו, שֶׁכָּתוּב, וַיִּפְגְּעוּ בוֹ, שֶׁחָזְרוּ הֵם לִפְגֹּעַ בּוֹ, דְּהַיְנוּ לְהִתְחַנֵּן אֵלָיו. מִתְּחִלָּה הִתְחַנֵּן הוּא, שֶׁכָּתוּב וַיִּפְגַע בַּמָּקוֹם. עַתָּה הִתְחַנְנוּ הֵם. שֶׁכָּתוּב וַיִּפְגְּעוּ בּוֹ. מִשּׁוּם שֶׁבִּשְׁבִיל יַעֲקֹב וְהַשְּׁבָטִים הֵם מוּשָׁקִים מִמֵּימֵי הַיָּם הַגָּדוֹל, וְלֹא עוֹד אֶלָּא מִתְּחִלָּה, רָאָה אוֹתָם בַּלַּיְלָה וּבַחֲלוֹם שֶׁכָּתוּב וַיַּחֲלוֹם וְגוֹ' וְהִנֵּה מַלְאֲכֵי אֱלֹקִים עוֹלִים וְיוֹרְדִים בּוֹ, וְעַתָּה רָאָה אוֹתָם בִּרְאוֹת הָעַיִן וּבַיּוֹם, וְזֶהוּ שֶׁכָּתוּב, וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֶה אֱלֹקִים זֶה וְגוֹ'. שׁוֹאֵל, בַּמֶּה הִכִּירָם שֶׁהֵם מַלְאֲכֵי אֱלֹקִים, וּמֵשִׁיב אֶלָּא שֶׁרָאָה שֶׁהֵם הָיוּ אוֹתָם הַמַּלְאָכִים שֶׁרָאָם בַּחֲלוֹם. וּמִשּׁוּם זֶה קָרָא אוֹתָם מַחֲנָיִם, דְּהַיְנוּ עַל שֵׁם הַכָּתוּב, וְהִנֵּה מַלְאֲכֵי אֱלֹקִים עוֹלִים וְיוֹרְדִים בּוֹ, שֶׁרָאָם בַּחֲלוֹמוֹ, שֶׁנִּרְאוּ לְמַעְלָה וְנִרְאוּ לְמַטָּה, שֶׁהֵם שְׁנֵי מַחֲנוֹת. שׁוֹאֵל, לָמָּה נִגְלוּ עַתָּה הַמַּלְאָכִים לִפְגֹּעַ בּוֹ. וּמֵשִׁיב, אֶלָּא הַשְּׁכִינָה הָלְכָה אֶל יַעֲקֹב, לָקַחַת אֶת בֵּיתוֹ, וְהַשְּׁכִינָה הָיְתָה מְחַכָּה לְבִנְיָמִין לָקַחַת אֶת הַבַּיִת עִם יַעֲקֹב כָּרָאוּי, דְּהַיְנוּ בְּכָל שְׁנֵים עָשָׂר הַשְּׁבָטִים. וּלְפִיכָךְ נִגְלוּ אֵלָיו הַמַּלְאָכִים, בְּסוֹד הַפִּיּוּס, לְהַשְׁלִימוֹ לְגַמְרֵי, וְאָז כָּתוּב וְשָׁב יַעֲקֹב וְשָׁקַט וְשַׁאֲנָן וְאֵין מַחֲרִיד.
הלכה פסוקה
א. מַעֲלָה גְדוֹלָה הִיא לְמִי שֶׁהוּא מִתְפַּרְנֵס מִמַּעֲשֵׂה יָדָיו וּמִדַּת חֲסִידִים הָרִאשׁוֹנִים הִיא וּבָזֶה זוֹכֶה לְכָל כָּבוֹד וְטוֹבָה שֶׁבָעוֹלָם הַזֶה וּבָעוֹלָם הַבָּא שֶׁנֶּאֱמַר (תהלים קכ''ח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ אַשְׁרֶיךָ בָּעוֹלָם הַזֶה וְטוֹב לָךְ לָעוֹלָם הַבָּא שֶׁכֻּלּוֹ טוֹב:
ב. אֵין דִּבְרֵי תּוֹרָה מִתְקַיְימִין בְּמִי שֶׁמְרַפֶּה עַצְמוֹ עֲלֵּיהֶן וְלֹא בָּאֵלּוּ שֶׁלּוֹמְדִין מִתּוֹךְ עִידוּן וּמִתּוֹךְ אֲכִילָה וּשְׁתִיָה אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עֲלֵיהֶן וּמְצַעֵר גוּפוֹ תָּמִיד וְלֹא יִתֵּן שֵׁינָה לְעֵינָיו וּלְעַפְעַפָּיו תְּנוּמָה אָמְרוּ חֲכָמִים דֶרֶךְ רֶמֶז (במדבר י''ט) זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל אֵין הַתּוֹרָה מִתְקַיֶּימֶת אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ בְאָהֳלֵי חֲכָמִים וְכֵן אָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (משלי כ''ד) הִתְרַפִּיתָ בְּיוֹם צָרָה צָר כֹּחֶכָה וְעוֹד אָמַר (קהלת ב') אַף חָכְמָתִי עָמְדָה לִּי חָכְמָה שֶׁלָּמַדְתִּי בְּאַף הִיא עָמְדָה לִי אָמְרוּ חֲכָמִים בְּרִית כְּרוּתָה שֶׁכָּל הַיָּגֵעַ בְּתוֹרָתוֹ בְּבֵית הַכְּנֶסֶת לֹא בִמְהֵרָה הוּא מְשַׁכֵּחַ. וְכָל הַיָּגֵעַ בְּתַלְמוּדוֹ בְּצִנְעָא מַחְכִּים שֶׁנֶאֱמַר (משלי י''א) וְאֶת צְנוּעִים חָכְמָה וְכָל הַמַּשְׁמִיעַ קוֹלוֹ בִּשְׁעַת תַּלְמוּדוֹ תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ אֲבָל הַקּוֹרֵא בְּלַחַשׁ בִּמְהֵרָה הוּא שׁוֹכֵחַ:
ג. אַף עַל פִּי שֶׁמִּצְוָה לִלְמוֹד בַּיּוֹם וּבַלַּיְלָה אֵין אָדָם לוֹמֵד רוֹב חָכְמָתוֹ אֶלָּא בַּלַּיְלָה לְפִיכָךְ מִי שֶׁרָצָה לִזְכוֹת בְּכֶתֶר הַתּוֹרָה יִזָּהֵר לִלְמוֹד בְּכָל לֵילוֹתָיו וְלֹא יְאַבֵּד אֲפִילוּ אַחַת מֵהֶן בְּשֵׁינָה וַאֲכִילָה וּשְׁתִיָּה וְשִׂיחָה וְכַיּוֹצֵא בְּהֵן אֶלָּא בְּתַלְמוּד תּוֹרָה וְדִבְרֵי חָכְמָה אָמְרוּ חֲכָמִים אֵין רִנָּה שֶׁל תּוֹרָה אֶלָּא בַלַּיְלָה שֶׁנֶּאֱמַר (איכה ב') קוּמִי רֹנִּי בַּלַּיְלָה וְכָל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה חוּט שֶׁל חֶסֶד נִמְשַׁךְ עָלָיו בַּיּוֹם שֶׁנֶּאֱמַר (תהלים מ''ב) יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי תְּפִלָּה לְאֵל חַיָּי וְכָל בַּיִת שֶׁאֵין נִשְׁמָעִין בּוֹ דִּבְרֵי תּוֹרָה בַּלַּיְלָה אֵשׁ אוֹכְלָתוֹ שֶׁנֶּאֱמַר (איוב כ') כָּל חשֶׁךְ טָמוּן לִצְפוּנָיו תְּאָכְלֵהוּ אֵשׁ לֹא נֻפָּח (במדבר ט''ו) כִּי דְבַר ה' בָּזָה זֶה שֶׁלֹּא הִשְׁגִּיחַ עַל דִּבְרֵי תוֹרָה כָּל עִיקָר וְכֵן כָּל שֶׁאֶפְשַׁר לוֹ לַעֲסוֹק בַּתּוֹרָה וְאֵינוֹ עוֹסֵק אוֹ שֶׁקָּרָא וְשָׁנָה וּפִירֵשׁ לְהַבְלֵי הָעוֹלָם וְהִנִּיחַ תַּלְמוּדוֹ וּזְנָחוֹ הֲרֵי זֶה בִּכְלַל בּוֹזֶה דְבַר ה'. אָמְרוּ חֲכָמִים כָּל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעוֹשֶׁר סוֹפוֹ לְבַטְּלָהּ מֵעוֹנִי וְכָל הַמְקַיֵּים אֶת הַתּוֹרָה מֵעוֹנִי סוֹפוֹ לְקַיְּימָהּ מֵעוֹשֶׁר וְעִנְיַן זֶה מְפוֹרָשׁ בַּתּוֹרָה הֲרֵי הוּא אוֹמֵר (דברים כ''ח) תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל וְעָבַדְתָּ אֶת אוֹיְבֶיךָ וְאוֹמֵר (שם מ') לְמַעַן עַנּוֹתְךָ וְגוֹ' לְהֵיטִיבְךָ בְּאַחֲרִיתֶךָ:
He who supports himself by the labor of his own hands attains a high degree. It is an ethical conduct of the pious man of yore. Therewith one acquires all honor and good that is in this world and in the world to come, even as it is said: "When thou eatest the labor of thy hands happy shalt thou be and the good shall be with thee" (Ps. 1.28); happy shalt thou be in this world, and the good shall be with thee in the world to come, which is entirely good.11Gittin, 67a; Berakot, 8a. G.
The words of the Torah do not remain permanently with one who is indolent in acquiring them, nor with such who study the Torah in an environment of luxury and amidst eating and drinking, but with one who sacrifices his life for them and constantly suffers his body and does not yield sleep to his eyes nor dozing to his eyelids. Said the wise men symbolically: "This is the Law, when a man dieth in a tent" (Num. 19.14); the Torah does not remain with any save with him who sacrifices his life in the tents of the wise. And so did Solomon in his wisdom say: "If thou fall in the day of adversity thy strength is small indeed" (Prov. 24.10); and he, moreover, said: "Also my wisdom stood me in stead12The word Aph in the Hebrew text is usually translated to mean “also”, also means wrath or trouble. G. (Ecc. 2.9); only the wisdom which I studied in trouble stood me in stead" (Shabbat, 83a). The sages said: "There is an established covenant that he who endures hardship in studying the Torah in the Beth Hamedrash will not easily forget it; but he who endures the hardship of his studies privately by himself becomes wise, even as it is said: "But with the lowly is wisdom" (Prov. 11.2). He who during his study reads the words audibly, his study remains with him; but he who whispers out his words speedily forgets them.13Ketubot, 111b; Berakot, 65a; Menahot, 54a; Yer. Berakot, 41. C. G.
Although it is mandatory to study by day and by night, no man acquires most of his wisdom at any but during night-time. Therefore, whosoever desires to attain the crown of the Torah should take care of all of his nights, not to spend even one of them in sleeping, eating, drinking, conversation, or in like matters, but in study of the Torah and in matters of wisdom. The sages said: "The voice of the Torah cannot be heard save at night, as it is said 'Arise and speak loud in the night'" (Midrash Raba, Song of Songs, 5.11; Erubin, 65a; Lam. 2.19. Whosoever pursues the study of the Torah by night has a thread of God's lovingkindness drawn upon himself by day, as it is said: "By day the Lord will command His lovingkindness and in the night His song shall be with a prayer unto the God of my life" (Abodah Zarah, 3b; Ps. 42.9). Any house wherein the words of the Torah are not heard by night, fire consumes it, even as it is said: "All darkness is laid up for his treasures, a fire not blown by man shall consume him" (Sanhedrin, 92; Job. 20. 26). "Because he had despised the word of the Lord, is one who hath not at all observed the words of the Torah" (Num. 15. 31; Sanhedrin, 99a). Likewise, he who has the means to pursue the Torah and does not pursue it, or he who studied and became proficient in the Torah but separated himself from it for the sake of the vanities of the world and abandoned his studies and deserted them is included among those who "had despised the word of the Lord." The sages said: "he who abandons the Torah because of wealth will end up by abandoning it because of poverty, but whosoever continues to study the Torah in poverty will in the end continue its study in wealth" (Pirke Abot, 4.11.). This subject is, moreover, defined in the Torah, for, it says: "Because thou didst not serve the Lord thy God with joyfulness and with greatness of heart by reason of the abundance of all things: therefore shalt thou serve thine enemy" (Deut. 28.47–48); and it is furthermore said: "That He might afflict thee to do thee good at thy latter end" (Deut. 8.16).14Hagigah, 9. C.
מוסר
ספר סדר היום דף פ"ט ע"ב
יִבְכֶּה וְיִתְאַבֵל וְיֵּשֵׁב לֶעָפָר וְיִשְׁתּוֹמֵם עַל כָּכָה אֵיךְ בָּאוּ עַל יָדוֹ מַעֲשִׂים אֲשֶׁר לֹא יֵעָשׂוּ עַד לְהַכְעִיס בָּהֶם לְבוֹרֵא עוֹלָם יוֹצֵר נִשְׁמָתוֹ וְעָשָׂה הָרַע בְּעֵינָיו בַּמֶּה יְקַדֵּם פָּנָיו וְאֵיךְ יְבַקֵּשׁ רְפוּאוֹת תְּעָלָה לְמָכָּתוֹ וּלְמַכְאוֹבָיו יִתּוּשׁ אָפֶל וְשָׁפֵל מְלָאוֹ לִבּוֹ לַעֲשׂוֹת הֶפֶךְ רְצוֹן מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וְיִתְפַּלֵּל וְיִתְחַנֵּן לְפָנָיו כִּי אֵל רַחוּם וְחַנּוּן הוּא וּמַרְבֶּה לְהֵטִיב וְיָדוֹ פְּשׁוּטָה לְקַבֵּל שָׁבִים. וְאִם בִּהְיוֹתוֹ בְּלֵב נִשְׁבָּר וְנִדְכֶּה וְדִמְעָה מְצוּיָה צָם וּמִתְעַנֶה יוֹם אַחַר יוֹם תְּשׁובָתוֹ וַדַאי תַּעֲשֶׂה פֵירוֹת וְיַעֲלֶה זִכְרוֹנוֹ לִבְרָכָה לִפְנֵי רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת כְּדִכְתִיב (ירמי' ג') שׁוּבוּ בָנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם כִּי הוּא חוּץ מִקַּו הַדִּין וְהַשׁוּרָה לַעֲלוֹת רְפוּאָה לְמִי שֶׁעוֹבֵר בְּמֵזִיד וּבְמֶרֶד וּבְמַעַל לְהַכְעִיס אֶל אֲדוֹנָיו וְהוּא יִתְבָּרַךְ וְיִתְעַלֶּה עוֹבֵר עַל פֶשַׁע וְקוֹרֵא לוֹ לְשָׁלוֹם כְּמוֹ שֶׁכָּתוּב (ישעי' נ''ו) שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב וְאַדְרַבָּה הוּא מְצַפֶּה וּמְקַוֶּה אֵימָתַי יָשׁוּב לְהֵטִיב עִמּוֹ כְּדִכְתִיב (שם ל') לָכֵן יְחַכֶּה ה' לַחֲנַנְכֶם וְגוֹ':