תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
לב (י) וַיֹּ֘אמֶר֮ יַעֲקֹב֒ אֱלֹהֵי֙ אָבִ֣י אַבְרָהָ֔ם וֵאלֹהֵ֖י אָבִ֣י יִצְחָ֑ק יְהֹוָ֞ה הָאֹמֵ֣ר אֵלַ֗י שׁ֧וּב לְאַרְצְךָ֛ וּלְמוֹלַדְתְּךָ֖ וְאֵיטִ֥יבָה עִמָּֽךְ׃
וַאֲמַר יַעֲקֹב אֱלָהֵהּ דְּאַבָּא אַבְרָהָם וֵאלָהֵהּ דְּאַבָּא יִצְחָק יְיָ דִּי אֲמַר לִי תּוּב לְאַרְעָךְ וּלְיַלָּדוּתָךְ וְאוֹטֵיב עִמָּךְ:
(יא) קָטֹ֜נְתִּי מִכֹּ֤ל הַחֲסָדִים֙ וּמִכׇּל־הָ֣אֱמֶ֔ת אֲשֶׁ֥ר עָשִׂ֖יתָ אֶת־עַבְדֶּ֑ךָ כִּ֣י בְמַקְלִ֗י עָבַ֙רְתִּי֙ אֶת־הַיַּרְדֵּ֣ן הַזֶּ֔ה וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַחֲנֽוֹת׃
זְעִירָן זָכוּתַי מִכֹּל חִסְדִּין וּמִכָּל טַבְוָן דִּי עֲבַדְתָּ עִם עַבְדָּךְ אֲרֵי יְחִידִי עֲבָרִית יָת יַרְדְּנָא הָדֵין וּכְעַן הַוֵיתִי לִתְרֵין (נ"א לְתַרְתֵּין) מַשִּׁרְיָן:
(יב) הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים׃
שֵׁזַבְנִי כְעַן מִידָא דְאָחִי מִידָא דְעֵשָׂו אֲרֵי דַחֵל אֲנָא מִנֵּיהּ דִּילְמָא יֵיתֵי וְיִמְחִנַּנִי אִמָּא עַל בְּנַיָּא:
(יג) וְאַתָּ֣ה אָמַ֔רְתָּ הֵיטֵ֥ב אֵיטִ֖יב עִמָּ֑ךְ וְשַׂמְתִּ֤י אֶֽת־זַרְעֲךָ֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹא־יִסָּפֵ֖ר מֵרֹֽב׃
וְאַתְּ אֲמַרְתָּ אוֹטָבָא אוֹטֵיב עִמָּךְ וֶאֱשַׁוִּי יָת בְּנָךְ סַגִּיאִין כְּחַלָּא דְיַמָּא דִּי לָא יִתִּמְנוּן מִסַּגִּי:
32 (10) And Ya῾aqov said, O God of my father Avraham, and God of my father Yiżĥaq, the Lord Who did say to me, Return to thy country, and to thy kindred, and I will deal well with thee:
(11) I am unworthy of the least of all the mercies, and of all the truth, which Thou hast shown Thy servant; for with my staff I passed over this Yarden;
(12) and now I am become two camps. Deliver me, I pray Thee, from the hand of my brother, from the hand of ῾Esav: for I fear him, lest he come and smite me, the mother with the children.
(13) And Thou didst say, I will surely do thee good, and make thy seed like the sand of the sea, which cannot be numbered for multitude.
נביאים
א (ז) עַֽד־הַגְּב֣וּל שִׁלְּח֗וּךָ כֹּ֚ל אַנְשֵׁ֣י בְרִיתֶ֔ךָ הִשִּׁיא֛וּךָ יָכְל֥וּ לְךָ֖ אַנְשֵׁ֣י שְׁלֹמֶ֑ךָ לַחְמְךָ֗ יָשִׂ֤ימוּ מָזוֹר֙ תַּחְתֶּ֔יךָ אֵ֥ין תְּבוּנָ֖ה בּֽוֹ׃
מִן תְּחוּמָךְ אַגְלְיוּךְ כֹּל אֱנָשָׁא קְיָמָךְ אַטְעֲיוּךְ יְכִילוּ לָךְ אַנְשֵׁי שְׁלָמָךְ אָכְלֵי פְתוֹרָךְ שַׁוִיאוּ תַקְלָא תְּחוֹתָךְ מִדְלֵית בָּךְ סוּכְלְתָנוּ:
(ח) הֲל֛וֹא בַּיּ֥וֹם הַה֖וּא נְאֻם־יְהֹוָ֑ה וְהַאֲבַדְתִּ֤י חֲכָמִים֙ מֵֽאֱד֔וֹם וּתְבוּנָ֖ה מֵהַ֥ר עֵשָֽׂו׃
הֲלָא בְּעִדָנָא הַהִיא אֲמַר יְיָ וְאוֹבֵד חַכִּימִין מֵאֱדוֹם וְכָל גְבַר דְבֵיהּ סוּכְלְתָנוּתָא מִכְּרַכָּא דְעֵשָׂו:
(ט) וְחַתּ֥וּ גִבּוֹרֶ֖יךָ תֵּימָ֑ן לְמַ֧עַן יִכָּֽרֶת־אִ֛ישׁ מֵהַ֥ר עֵשָׂ֖ו מִקָּֽטֶל׃
וְיִתַּבְּרוּן גִבָּרָךְ יַתְבֵי דָרוֹמָא בְּדִיל דְיִשְׁתֵּיצֵי גְבַר דְבֵיהּ צוֹרְבָא מִכְּרַכָּא דְעֵשָׂו מִקְטוֹל:
(י) מֵחֲמַ֛ס אָחִ֥יךָ יַעֲקֹ֖ב תְּכַסְּךָ֣ בוּשָׁ֑ה וְנִכְרַ֖תָּ לְעוֹלָֽם׃
מֵחֲטוֹף אֲחוּךְ יַעֲקֹב תַּחְפִּינָךְ בִּהֲתָא וְתִשְׁתֵּיצֵי לַעֲלָם:
1 (7) All the men of thy confederacy have driven thee to the border: the men who were at peace with thee have deceived thee, and prevailed against thee; they who eat thy bread have laid a snare under thee. There is no discernment in him,
(8) for shall I not in that day, says the Lord, even destroy the wise men out of Edom, and understanding out of the mount of ῾Esav?
(9) And thy mighty men, O Teman, shall be dismayed, to the end that everyone from the mount of ῾Esav may be cut off by slaughter.
(10) For thy violence against thy brother Ya῾aqov, shame shall cover thee, and thou shalt be cut off for ever.
כתובים
ז (יד) זִבְחֵ֣י שְׁלָמִ֣ים עָלָ֑י הַ֝יּ֗וֹם שִׁלַּ֥מְתִּי נְדָרָֽי׃
דִבְחֵי דְקָרְבָּנֵי עֲלַי יוֹמָנָא שַׁלְמֵית נִדְרָי:
(טו) עַל־כֵּ֭ן יָצָ֣אתִי לִקְרָאתֶ֑ךָ לְשַׁחֵ֥ר פָּ֝נֶ֗יךָ וָאֶמְצָאֶֽךָּ׃
מְטוּל הֵיכְנָא נְפָקֵית לְאוּרְעָךְ דְמַפְכָא הֲוֵית לְרָגְשָׁא וַאֲמַרֵת אֶדְבְּרִנָךְ:
(טז) מַ֭רְבַדִּים רָבַ֣דְתִּי עַרְשִׂ֑י חֲ֝טֻב֗וֹת אֵט֥וּן מִצְרָֽיִם׃
בְּתַשְׁוָיָתָא שַׁוְיֵת עַרְסִי וּבִקְרָמָא קְרִמְתָּא מִצְרָאָה:
(יז) נַ֥פְתִּי מִשְׁכָּבִ֑י מֹ֥ר אֲ֝הָלִ֗ים וְקִנָּמֽוֹן׃
רַסֵית עַל עַרְסִי מוֹרָא וְכוּרְקְמָא וְקוּנְמָא:
7 (14) I have had to sacrifice peace offerings; this day have I paid my vows.
(15) So I came out to meet thee, diligently to seek thy face, and I have found thee.
(16) I have decked my bed with coverings, with tapestry of Miżrian yarn.
(17) I have perfumed my bed with myrrh, aloes, and cinnamon.
משנה
א. הַמּוֹצִיא יַיִן, כְּדֵי מְזִיגַת הַכּוֹס. חָלָב, כְּדֵי גְמִיעָה. דְּבַשׁ, כְּדֵי לִתֵּן עַל הַכָּתִית. שֶׁמֶן, כְּדֵי לָסוּךְ אֵבֶר קָטָן. מַיִם, כְּדֵי לָשׁוּף בָּהֶם אֶת הַקִּילוֹר. וּשְׁאָר כָּל הַמַּשְׁקִין, בִּרְבִיעִית. וְכָל הַשּׁוֹפָכִין, בִּרְבִיעִית. רַבִּי שִׁמְעוֹן אוֹמֵר, כֻּלָּן בִּרְבִיעִית, וְלֹא אָמְרוּ כָל הַשִּׁעוּרִין הַלָּלוּ אֶלָּא לְמַצְנִיעֵיהֶן:
ב. הַמּוֹצִיא חֶבֶל, כְּדֵי לַעֲשׂוֹת אֹזֶן לְקֻפָּה. גֶּמִי, כְּדֵי לַעֲשׂוֹת תְּלַאי לְנָפָה וְלִכְבָרָה. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לִטֹּל מִמֶּנּוּ מִדַּת מִנְעָל לְקָטָן. נְיָר, כְּדֵי לִכְתֹּב עָלָיו קֶשֶׁר מוֹכְסִין. וְהַמּוֹצִיא קֶשֶׁר מוֹכְסִין, חַיָּב. נְיָר מָחוּק, כְּדֵי לִכְרֹךְ עַל פִּי צְלוֹחִית קְטַנָּה שֶׁל פַּלְיָטוֹן:
ג. עוֹר, כְּדֵי לַעֲשׂוֹת קָמֵעַ. קְלָף, כְּדֵי לִכְתֹּב עָלָיו פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִלִּין, שֶׁהִיא שְׁמַע יִשְׂרָאֵל. דְּיוֹ, כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. כְּחֹל, כְּדֵי לִכְחֹל עַיִן אֶחָת:
ד. דֶּבֶק, כְּדֵי לִתֵּן בְּרֹאשׁ הַשַּׁבְשֶׁבֶת. זֶפֶת וְגָפְרִית, כְּדֵי לַעֲשׂוֹת נֶקֶב. שַׁעֲוָה, כְּדֵי לִתֵּן עַל פִּי נֶקֶב קָטָן. חַרְסִית, כְּדֵי לַעֲשׂוֹת פִּי כוּר שֶׁל צוֹרְפֵי זָהָב. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לַעֲשׂוֹת פִּטְפּוּט. סֻבִּין, כְּדֵי לִתֵּן עַל פִּי כוּר שֶׁל צוֹרְפֵי זָהָב. סִיד, כְּדֵי לָסוּד קְטַנָּה שֶׁבַּבָּנוֹת. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לַעֲשׂוֹת כִּלְכּוּל. רַבִּי נְחֶמְיָה אוֹמֵר, כְּדֵי לַעֲשׂוֹת אַנְדִּיפֵי:
ה. אֲדָמָה, כְּחוֹתַם הַמַּרְצוּפִים, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כְּחוֹתַם הָאִגְּרוֹת. זֶבֶל וְחֹל הַדַּק, כְּדֵי לְזַבֵּל קֶלַח שֶׁל כְּרוּב, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כְּדֵי לְזַבֵּל כְּרֵשָׁא. חֹל הַגַּס, כְּדֵי לִתֵּן עַל מְלֹא כַף סִיד. קָנֶה, כְּדֵי לַעֲשׂוֹת קֻלְמוֹס. וְאִם הָיָה עָב אוֹ מְרֻסָּס, כְּדֵי לְבַשֵּׁל בוֹ בֵיצָה קַלָּה שֶׁבַּבֵּיצִים, טְרוּפָה וּנְתוּנָה בָאִלְפָּס:
ו. עֶצֶם, כְּדֵי לַעֲשׂוֹת תַּרְוָד. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ חָף. זְכוּכִית, כְּדֵי לִגְרֹר בּוֹ רֹאשׁ הַכַּרְכָּר. צְרוֹר אוֹ אֶבֶן, כְּדֵי לִזְרֹק בְּעוֹף. רַבִּי אֱלִיעֶזֶר בַּר יַעֲקֹב אוֹמֵר, כְּדֵי לִזְרֹק בִּבְהֵמָה:
ז. חֶרֶס, כְּדֵי לִתֵּן בֵּין פַּצִּים לַחֲבֵרוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, כְּדֵי לַחְתּוֹת בּוֹ אֶת הָאוּר. רַבִּי יוֹסֵי אוֹמֵר, כְּדֵי לְקַבֵּל בּוֹ רְבִיעִית. אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר (ישעיה ל), וְלֹא יִמָּצֵא בִמְכִתָּתוֹ חֶרֶשׂ לַחְתּוֹת אֵשׁ מִיָּקוּד. אָמַר לוֹ רַבִּי יוֹסֵי, מִשָּׁם רְאָיָה, וְלַחְשֹׂף מַיִם מִגֶּבֶא (שם):
1. One who carries out undiluted wine from a private domain to a public domain or vice versa is liable only for a measure equivalent to the wine typically diluted in a cup. Pure wine was diluted with water. The measure that determines liability for carrying out wine is a measure suitable to be diluted for a significant cup of wine. The measure that determines liability for carrying out milk is equivalent to that which is swallowed in one gulp. The measure that determines liability for carrying out honey is equivalent to that which is used to place on a sore caused by chafing. The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb. The measure that determines liability for carrying out water is equivalent to that which is used to rub and spread on an eye bandage. And the measure that determines liability for carrying out all other liquids is a quarter of a log. And the measure that determines liability for carrying out all waste water is a quarter of a log. Rabbi Shimon says: The measure that determines liability for all liquids is a quarter of a log. He further stated: And all these measures were only stated with regard to those who store them. One indicates that he considers these liquids significant by storing them. One is only liable for carrying out an object that is significant to him. Others, for whom these measures are insignificant, are not liable for carrying them out.
2. One who carries out a rope is liable in a measure equivalent to that which is used to form an ear-shaped handle for a basket. The measure that determines liability for carrying out reed grass is equivalent to that which is used to make a loop for hanging a sifter or a sieve. Rabbi Yehuda says: The measure for liability is equivalent to that which is used to take the measure of a shoe for a child, as the reed is used to measure the size of the foot. The measure that determines liability for carrying out paper is equivalent to that which is used to write a tax receipt. And one who carries out a tax receipt itself on Shabbat is liable. The measure that determines liability for carrying out paper from which the writing has been erased and which can no longer be used for writing, is equivalent to that which is used to wrap around a small jar of perfume.
3. The measure that determines liability for carrying out animal hide is equivalent to that which is used to make an amulet. The measure that determines liability for carrying out parchment is equivalent to that which is used to write the shortest portion in the phylacteries, which is the portion of Shema Yisrael. The measure that determines liability for carrying out ink is equivalent to that which is used to write two letters. The measure that determines liability for carrying out blue eye shadow is equivalent to that which is used to paint one eye blue.
4. The measure that determines liability for carrying out glue is equivalent to that which is used to place on the top of a board to catch birds. The measure that determines liability for carrying out tar and sulfur is equivalent to that which is used to seal a hole in a vessel and to make a small hole in that seal. The measure that determines liability for carrying out wax is equivalent to that which is used to place on the opening of a small hole to seal it. The measure that determines liability for carrying out crushed earthenware is equivalent to that which is used to knead and make from it an opening for the bellows to be placed in a gold refiners’ crucible. Rabbi Yehuda says: Equivalent to that which is used to make a small tripod [pitput] for the crucible. The measure that determines liability for carrying out bran is equivalent to that which is used to place on the hole of a gold refiners’ crucible. The measure that determines liability for carrying out lime is equivalent to that which is used to spread as a depilatory on the smallest of girls. Rabbi Yehuda says: Equivalent to that which is used to spread on the hair that grows over the temple so that it will lie flat. Rabbi Neḥemya says: Equivalent to that which is used to spread on the temple to remove fine hairs.
5. The measure that determines liability for carrying out earth on Shabbat is equivalent to the seal of large sacks; this is the statement of Rabbi Akiva. Earth was used to seal the openings of sacks so that any tampering would be evident. And the Rabbis say: The measure for liability is much smaller, equivalent to the seal of letters. The measure that determines liability for carrying out manure and fine sand is equivalent to that which is used to fertilize one stalk of cabbage; this is the statement of Rabbi Akiva. And the Rabbis say: The measure that determines liability for carrying it out is equivalent to that which is used to fertilize a leek, which is less than that used for cabbage. The measure that determines liability for carrying out coarse sand is equivalent to that which is used to place on a full spoon of plaster. The measure that determines liability for carrying out a reed is equivalent to that which is used to make a quill. And if the reed was thick and unfit for writing, or if it was fragmented, its measure for liability is equivalent to that which is used to cook an egg most easily cooked, one that is already beaten and placed in a stew pot.
6. The measure that determines liability for carrying out a bone is equivalent to that which is used to make a spoon. Rabbi Yehuda says: In a measure equivalent to that which is used to make from it a key. The measure that determines liability for carrying out glass is equivalent to that which is used to scrape and smooth the top of a bobbin, a sharpened stick used by weavers. The measure that determines liability for carrying out a pebble or a stone is equivalent to that which is used to throw at a bird to chase it away. Rabbi Elazar bar Ya’akov says: Equivalent to that which is used to throw at an animal, which is larger.
7. One who carries out a shard of earthenware on Shabbat is liable if it is in a measure equivalent to that which is used to place between one pillar and another when piled on the ground to separate them; this is the statement of Rabbi Yehuda. Rabbi Meir says: In a measure equivalent to that which is used to stoke a fire with it. Rabbi Yosei says: In a measure equivalent to that which is used to hold a quarter of a log in it. Rabbi Meir said: Although there is no proof for the matter, there is a biblical allusion to my opinion, as it is stated: “And He shall break it as a potter’s vessel is broken, smashing it without sparing; and there shall not be found among its pieces a shard to rake fire on the hearth” (Isaiah 30:14). Rabbi Yosei said to him: Is there proof from there? The verse concludes: “And to extract water from the cistern,” indicating that earthenware is significant if it is large enough to hold water.
גמרא
אָמַר רַב יְהוּדָה אָמַר רַב כָּל הַמְעַנֵּג אֶת הַשַּׁבָּת נוֹתְנִין לוֹ מִשְׁאֲלוֹת לִבּוֹ. שֶׁנֶּאֱמַר (תהלים ל''ז) וְהִתְעַנַּג עַל ה' וְיִתֶּן לְךָ מִשְׁאֲלוֹת לִבֶּךָ. עֹנֶג זֶה אֵינִי יוֹדֵעַ מַהוּ כְּשֶׁהוּא אוֹמֵר (ישעי' נ''ח) וְקָרָאתָ לַשַּׁבָּת עֹנֶג הֱוֵי אוֹמֵר זֶה עֹנֶג שַׁבָּת. בַּמֶּה מְעַנְגוֹ רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילָת מִשְּׁמֵיהּ דְּרַב אָמַר בְּתַבְשִׁיל שֶׁל תַּרְדִּין וְדָגִים גְּדוֹלִים וְרָאשֵׁי שׁוּמִין. רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב אֲפִילוּ דָבָר מוּעָט וְלִכְבוֹד שַׁבָּת עֲשָׂאוֹ הֲרֵי זֶה עוֹנֶג. מָאי הִיא אָמַר רַב פַּפָּא כַּסָּא דְהַרְסְנָא. אָמַר רִבִּי חִיָּיא בַּר אַבָּא אָמַר רִבִּי יוֹחָנָן כָּל הַמְשַׁמֵּר שַׁבָּת כְּהִלְכָתָהּ אֲפִילוּ עוֹבֵד עֲבוֹדָה זָרָה כְּדוֹר אֱנוֹשׁ מוֹחֲלִין לוֹ שֶׁנֶּאֱמַר (שם נ''ו) אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת וּבֶן אָדָם יַחֲזִיק בָּהּ שׁוֹמֵר שַׁבָּת מֵחַלְּלוֹ אַל תִּקְרֵי מֵחַלְּלוֹ אֶלָּא מָחוּל לוֹ. אָמַר רִבִּי יוֹחָנָן מִשּׁוּם רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי אִלְמָלֵי מְשַׁמְּרִין יִשְׂרָאֵל שְׁתֵּי שַׁבָּתוֹת כְּהִלְכָתָן מִיַּד נִגְאָלִין שֶׁנֶּאֱמַר (שם) כֹּה אָמַר ה' לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי וּכְתִיב בַּתְרֵיהּ (שם) וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי וְגו' רִבִּי חֲנִינָא מִיעֲטֵף וְקָאִי אֲפַנְיָא דְמַעֲלֵי שַׁבַּתָּא אָמַר בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמַּלְכָּה. רִבִּי יַנַּאי לָבִישׁ מָאנֵיהּ מַעֲלֵי שַׁבַּתָּא אָמַר בֹּאִי כַלָּה בֹּאִי כַלָּה. רַבִּי אַבָּהוּ הֲוָה יָתִיב אַתַּכְתְּקָא דְשִׁינָא וּמוֹשִׁיף נוּרָא. רַב סַפְרָא מַחְרִיךְ רֵישָׁא. רָבָא מָלַח שִׁיבוּטָא. רַב הוּנָא מַדְלִיק שְׁרַגֵּי. רַב פַּפָּא גָּדִיל פְּתִילְתָּא. רַב חַסְדָּא פָּרִים סִלְקָא. רַבָּה וְרַב יוֹסֵף מְצַלְחֵי צִיבֵי. רִבִּי זֵירָא מְצַתֵּת צְתוּתֵי. רַב נַחְמָן בַּר יִצְחָק מְכַתֵּף וְעַיֵּיל מְכַתֵּף וְנָפִיק. אָמַר אִילוּ מְקַלְעִין לִי רִבִּי אָמֵי וְרִבִּי אָסֵי מִי לָא מְכַתִּיפְנָא קָמַיְיהוּ:
Rav Naḥman bar Yitzḥak said: One who delights in Shabbat is rescued from the oppression of exile. He derives it by means of a verbal analogy. It is written here, with regard to Shabbat: “And I will cause you to ride on the heights [bamotei] of the world” (Isaiah 58:14), and it is written there: “You are fortunate Israel, who is like you? A nation redeemed by God, the shield that aids you and the sword of your triumph. Your enemies will try to defeat you and you will trample their high places [bamoteimo]” (Deuteronomy 33:29). Rav Yehuda said that Rav said: With regard to anyone who delights in the Shabbat, God grants him his heart’s desires, as it is stated: “And you shall delight in God and He will grant you your heart’s desires” (Psalms 37:4). This delight in God, which is mentioned in the verse, I do not know what it is. When it says: “And you shall call the Shabbat delight,” one must say: It is the delight of Shabbat. The Gemara asks: With what does one delight in the day of Shabbat? Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: With a dish of beets, and large fish, and heads of garlic. Rav Ḥiyya bar Ashi said that Rav said: Even with regard to a small item and one prepared it in deference to Shabbat, it is a delight. The Gemara asks: What is the small item mentioned? Rav Pappa said: Small fried fish.
Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: With regard to anyone who observes Shabbat in accordance with its halakhot, even if he worships idolatry as in the generation of Enosh, God forgives him his sins, as it is stated: “Fortunate is the man [enosh] who does this and the person who holds strong to it, one who guards the Shabbat from desecrating it [meḥallelo], and guards his hand from doing any evil” (Isaiah 56:2). Do not read it as: From desecrating it [meḥallelo], but rather: He is forgiven [maḥul lo]. With regard to the generation of Enosh it is written: “And to Seth, to him also there was born a son; and he called his name Enosh. Then they began [huḥal] to call upon the Name of God” (Genesis 4:26), meaning to desecrate [leḥallel] His name.
Rav Yehuda said that Rav said: Had the Jewish people properly observed the first Shabbat that was commanded them, no nation or tongue would have ever ruled them, as it is stated: “And it happened on the seventh day, some people went out from the nation to collect and they did not find” (Exodus 16:27). And it is written after they went out to collect manna: “And Amalek came and fought with Israel in Refidim” (Exodus 17:8). Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: If only the Jewish people would keep two Shabbatot in accordance with their halakhot, they would be immediately redeemed, as it is stated: “So said God to the eunuchs who will keep My Shabbatot” (Isaiah 56:4), and it is written after that: “And I will bring them to My holy mountain and will let them rejoice in My house of prayer” (Isaiah 56:7).
Rabbi Yosei said: May my portion be among those who eat three meals on Shabbat. Apropos this statement of Rabbi Yosei, the Gemara cites additional declarations. Rabbi Yosei said: May my portion be among those who complete hallel every day. The Gemara is surprised at this: Is that so? Didn’t the Master say: One who reads hallel every day is tantamount to one who curses and blasphemes God. He displays contempt for hallel by not reserving it for days on which miracles occurred. The Gemara answers: When we say this statement of Rabbi Yosei, we are referring to the verses of praise [pesukei dezimra], recited during the morning service, not to hallel (Psalms 113–118) recited on special days.
And furthermore, Rabbi Yosei said: May my portion be among those who pray the morning and afternoon prayers with the reddening of the sun, i.e., the morning prayer at sunrise and the afternoon prayer adjacent to nightfall. Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is a mitzva to pray with the reddening of the sun. Rabbi Zeira said: What verse alludes to this? “They will fear You with the sun and before the moon, generation upon generation” (Psalms 72:5). Fear of God, prayer, should be with the sun and before the moon.
And Rabbi Yosei said: May my portion be among those who die from intestinal disease, as the Master said: Most righteous people die of intestinal disease. It is a very harsh disease through which the sins of righteous people are cleansed before their death and also, as a result, they die with a clean body. And Rabbi Yosei said: May my portion be among those who die on the path to perform a mitzva. And Rabbi Yosei said: May my portion be among those who accept Shabbat in Tiberias, which is in a valley where day turns to evening earlier, and among those who see Shabbat out in Tzippori, which is located on a mountain top where the sun is visible for longer, and Shabbat ends later. And Rabbi Yosei said: May my portion be among those who seat others in the study hall, i.e., who cause others to come sit and study, and not among those who cause others to stand in the study hall, i.e., who announce that it is time to leave the study hall and go to eat.
And Rabbi Yosei said: May my portion be among the collectors of charity and not the distributors of charity. One who collects charity collects fixed amounts, whereas distributors may inadvertently fail to give the poor person enough to cover his needs. And Rabbi Yosei said: May my portion be with one whom others suspect of sin and there is no basis for suspecting him. Rav Pappa said: They suspected me, and there was no basis for suspecting me.
Furthermore, Rabbi Yosei said: I engaged in relations five times, and I planted five cedars in Eretz Yisrael. And who are these cedars? The sons of Rabbi Yosei, who were great Sages of Israel: Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Ḥalafta, son of Rabbi Yosei, and Rabbi Avtilas, son of Rabbi Yosei, and Rabbi Menaḥem, son of Rabbi Yosei. The Gemara asks: Isn’t there Vardimas, who was also Rabbi Yosei’s son? The Gemara answers: Vardimas is the same as Menaḥem. And why did they call him Vardimas? Because his face was as beautiful as a rose [vered]. The Gemara asks: Is that to say based on this statement that Rabbi Yosei did not fulfill the mitzva of his wife’s conjugal rights, but only had relations with her five times? Rather, say it this way: I engaged in relations five times and I did so again, and the Sages said that one who seeks to father male offspring should engage in relations and do so again.
Furthermore, Rabbi Yosei said that he always spoke euphemistically: In all my days, I did not call my wife, my wife, nor my ox, my ox. Rather, I called my wife, my home, because she is the essence of the home, and my ox, my field, because it is the primary force in the fields.
Rabbi Yosei said: In all my days, due to modesty, I never looked at my circumcision. The Gemara asks: Is that so? Didn’t they say to Rabbi Yehuda HaNasi: Why did they call you our holy Rabbi? He said to them: It is because in all my days I never looked at my circumcision. If so, why wasn’t Rabbi Yosei also called our holy Rabbi? The Gemara replies: In the case of Rabbi Yehuda HaNasi, another matter of modesty was present in him, as he did not insert his hand below his belt due to his great modesty. And Rabbi Yosei said: In all my days, the walls of my house never saw the seams of my robe due to modesty, as he would only undress under his bed sheets.
And Rabbi Yosei said: In all my days I never violated the words of my friends. I know about myself that I am not a priest, and nevertheless, if my friends say to me: Go up to the platform with the priests, I go up. And Rabbi Yosei said: In all my days I never said something and then retreated from it. Rabbi Yosei never said something positive or negative about a specific person and then denied it.
Rav Naḥman said: May I receive my reward because I fulfilled the obligation to eat three meals on Shabbat magnificently. Rav Yehuda said: May I receive my reward because I fulfilled the obligation of consideration during prayer. Rav Huna, son of Rav Yehoshua, said: May I receive my reward because I never walked four cubits with my head uncovered. Rav Sheshet said: May I receive my reward because I fulfilled the mitzva of phylacteries magnificently. And Rav Naḥman said: May I receive my reward because I fulfilled the mitzva of ritual fringes magnificently.
Rav Yosef said to Rav Yosef, son of Rabba: In what area was your father, Rabba, especially vigilant? He said to him: It was in the mitzva of ritual fringes. The Gemara relates: One day he was climbing the stairs when a string from his ritual fringes was severed, and he would not descend until he placed a new string on the garment. And Abaye said: May I receive my reward because when I see a young Torah scholar who has completed a tractate that he studied
I make a feast for the Sages. Rava said: May I receive my reward because when a young Torah scholar comes before me for judgment, I do not put my head on the pillow until I seek as many of his merits as possible, based on conditions and his claims. Mar bar Rav Ashi said: I am disqualified to sit in judgment of a young Torah scholar. What is the reason that I am disqualified? It is because the Torah scholar is as beloved to me as my own self, and a person does not find fault in himself.
The Gemara now returns to the issue of delight in and deference to Shabbat. Rabbi Ḥanina would wrap himself in his garment and stand at nightfall on Shabbat eve, and say: Come and we will go out to greet Shabbat the queen. Rabbi Yannai put on his garment on Shabbat eve and said: Enter, O bride. Enter, O bride. The Gemara relates: Rabba bar Rav Huna happened to come to the house of Rabba bar Rav Naḥman. They brought before him three se’a of oiled biscuits. He said to them: Did you know I was coming and prepared all of this in my honor? They said to him: Are you more important to us than Shabbat? The biscuits were prepared in deference to Shabbat.
Rabbi Abba bought thirteen plain staters [astirei peshitei] worth half a zuz of meat from thirteen butchers in deference to Shabbat, so that he would have various types of fine meat. And he would place the meats at the door hinge at the entrance to his house to hurry to bring another type of meat. And he said to the cooks, in order to rush them: Hurry and prepare it, hurry and prepare it. The Gemara also relates: Rabbi Abbahu would sit on an ivory chair [takhteka] and fan the fire cooking the food for Shabbat, in order to play a role in preparations for Shabbat. Rav Anan would don a simple black garment for the Shabbat preparations, as the school of Rabbi Yishmael taught: While wearing the garments in which he cooked a pot of food for his master, one should not dilute a cup of wine for his Master. One should wear a garment appropriate for the task at hand.
Rav Safra would roast the head of an animal to prepare it for Shabbat. Rava salted a shibuta fish in deference to Shabbat. Rav Huna kindled lamps in deference to Shabbat. Rav Pappa spun the wicks for the Shabbat lamp. Rav Ḥisda cut the beets in preparation for Shabbat. Rabba and Rav Yosef cut wood. Rabbi Zeira prepared thin sticks for kindling. Rav Naḥman bar Yitzḥak would load objects on his shoulder and enter, load objects on his shoulder and exit. He said: If Rabbi Ami and Rabbi Asi happened to visit me, would I not load objects on my shoulder before them? So too, it is fitting to do so in deference to Shabbat. And some say that Rabbi Ami and Rabbi Asi would load objects on their shoulders and enter, load objects on their shoulders and exit. They said: If Rabbi Yoḥanan happened to come to visit us, would we not load objects on our shoulders before him?
זוהר
וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים, אָמַר רַבִּי אַבָּא וְכִי אַמַּאי אִתְעָר אִיהוּ לְגַבֵּיהּ דְּעֵשָׂו וְטָב הַוָּה לֵיהּ לְאִשְׁתּוּקֵי מִנֵּיהּ, אֶלָּא אָמַר יַעֲקֹב יַדַּעְנָא דְּעֵשָׂו חַיִשׁ לֵיהּ לִיקָרָא דְּאַבָּא וּלְעָלָם לָא אַרְגִּיז קַמֵּיהּ וְהָא יַדַּעְנָא הוֹאִיל וְאַבָּא קַיָּם לָא מִסְתַּפֵינָא מִנֵּיהּ אֲבָל הַשְׁתָּא דְּאַבָּא קָאִים בָּעִינָא לְאִתְפַּיַּס עִמֵּיהּ מִיָּד וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו, וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים רַבִּי שִׁמְעוֹן פָּתַח וְאָמַר (משלי י''ב) טוֹב נִקְלֶה וְעֶבֶד לוֹ מִמִּתְכַּבֵּד וַחֲסַר לָחֶם הַאי קְרָא עַל יֵצֶר הָרַע אִתְמָר בְּגִין דְּאִיהוּ מְקַטְּרְגָא תָּדִיר לְגַבֵּי בְּנֵי נְשָׁא וְיֵצֶר הָרַע אִיהוּ אָרִים לִבֵּיהּ וּרְעוּתֵיהּ דְּבַר נַשׁ בְּגֵאוּתָא וְאָזִיל אַבַּתְרֵיהּ מְסַלְסֵל שַׂעֲרֵיהּ וּבְרֵישֵׁיהּ עַד דְּאִיהוּ אִתְגָאֵי עֲלֵיהּ וּמָשִׁיךְ לֵיהּ לְגֵיהִנָּם אֲבָל טוֹב נִקְלֶה הַהוּא דְּלָא אָזִיל אַבַּתְרֵיהּ דְּיֵצֶר הָרַע וְלָא אִתְגָאֵי כְּלָל וּמָאִיךְ רוּחֵיהּ וְלִבֵּיהּ וּרְעוּתֵיהּ לְגַבֵּי קֻדְשָׁא בְּרִיךְ הוּא וּכְדֵין הַהוּא יֵצֶר הָרַע מִתְהַפֵּךְ לְעֶבֶד לוֹ דְּלָא יָכִיל לְשַׁלְּטָאָה עֲלוֹי, וְהַהוּא בַּר נַשׁ שַׁלִּיט עֲלוֹי כְּמָה דְּאַתְּ אָמַר (בראשית ד') וְאַתָּה תִמְשׁוֹל בּוֹ, מִמִּתְכַּבֵּד כְּמָה דַּאֲמָרָן דְּאִיהוּ אוֹקִיר גַּרְמֵיהּ מְסַלְסֵל בְּשַׂעֲרֵיהּ אִתְגָאֵי בְּרוּחֵיהּ וְאִיהוּ חֲסַר לֶחֶם מְהֵימָנוּתָא כְּמָה דְּאַתְּ אָמַר (ויקרא כ''א) לֶחֶם אֱלֹקָיו וְגוֹ' (שם) לֶחֶם אֱלֹקֵיכֶם הֵם מַקְרִיבִים וְגוֹ', דָּבָר אַחֵר טוֹב נִקְלֶה (וְעֶבֶד לוֹ) דָּא יַעֲקֹב דְּמָאִיךְ רוּחֵיהּ לְגַבֵּיהּ דְּעֵשָׂו בְּגִין דִּלְבָתַר לֶהֱוֵי עֶבֶד לוֹ וְיִשְׁלוֹט עֲלוֹי וְיִתְקַיֵּם בֵּיהּ (בראשית כ''ז) יַעֲבְדוּךָ עַמִּים וְיִשְׁתַּחֲווּ לְךָ לְאוּמִים וְגוֹ', וַעֲדַיִן לָא הַוָּה זִמְנֵיהּ כְּלָל אֶלָּא בְּגִין דְּסָלִיק לֵיהּ יַעֲקֹב לְבָתַר יוֹמַיָּא וְעַל דָּא הַוָּה מִיָּד נִקְלֶה וּלְבָתַר הַהוּא דְּאִיהוּ מִתְכַּבֵּד יְהֵא עֶבֶד לוֹ הַהוּא דְּאִיהוּ חֲסַר לֶחֶם יְהֵא עַבְדָּא לְהַהוּא דְּיַהֲבוּ לֵיהּ רוֹב דָּגָן וְתִירוֹשׁ, תָּא חֲזֵי עַל דָּא בְּגִין דְּיָדַע יַעֲקֹב דְּאִצְטְרִיךְ לֵיהּ הַשְׁתָּא אִתְהַפַּךְ לֵיהּ נִקְלֶה, וְיוֹתֵר חָכְמָה וַעֲקִימוּ עָבַד בְּדָא מִכָּל מַה דְּעָבַד לְגַבֵּיהּ דְּעֵשָׂו דְּאִלּוּ הַוָּה יָדַע עֵשָׂו חָכְמָה דָּא יַקְטִיל לֵיהּ לְגַרְמֵיהּ וְלָא יֵיתֵי לְדָא אֲבָל כֹּלָּא עָבַד בְּחָכְמָתָא וַעֲלֵיהּ אָמְרָה חַנָּה (שמואל א' ב') יְיָ יֵחַתּוּ מְרִיבָיו וְגוֹ' וְיִתֵּן עֹז לְמַלְכּוֹ:
"And Jacob sent messengers." Rabbi Abba asks, What motivated Jacob to send messengers to Esau? Would it not have been better to refrain from sending any to him? Jacob said, I know that Esau reveres the father's honor and has never troubled him. As long as I know that my father is alive, so I do not fear Esau. So as long as my father is alive I wish to appease him. Thus, he immediately hastened, "and Jacob sent messengers before him."
"And Jacob sent messengers." Rabbi Shimon began the discussion with the verse, "Better is one lightly esteemed who owns a servant, than one who pranks himself but lacks bread" (Prov. 12:9). This verse refers to the Evil Inclination,
who constantly accuses man. The Evil Inclination causes man to become haughty and proud, encouraging man to curl his hair until the Evil Inclination towers over him and drags him to Gehenom.
"Better is one lightly esteemed" means one who does not follow the Evil Inclination, and does not act haughtily but humbles his spirit, heart, and will before the Holy One, blessed be He. Then the Evil Inclination becomes his servant, as it cannot control him. On the contrary, the person controls it, as it is written, "Yet you may rule over him" (Beresheet 4:7).
"than one who pranks himself" is as we said, that he puts on airs, curls his hair, and acts haughtily, "but lacks bread." This means a lack of faith, as it is written, "to offer the bread of his Elohim" (Vayikra 21:17), and "the bread of their Elohim they do offer" (Ibid. 6). Bread is the Shechinah in both verses. Faith is the Shechinah, so lacking bread means lacking faith.
Another interpretation of, "Better is one lightly esteemed" is that it refers to Jacob, who humbled himself before Esau so that Esau should later become his servant. By controlling him, he fulfilled the meaning of the verse, "Let peoples serve you, and nations bow down to you" (Beresheet 27:29). It was not yet time for Jacob to rule over Esau. Jacob left this to happen at a later time, for he was lowly then. Later, however, the one who pranks himself will become his servant, and then he will "lack bread." This refers to Esau, who will become Jacob's servant, who was given "plenty of corn and wine" (Ibid. 28).
Come and behold, Jacob knew that he needed him now. Therefore, he appeared as if he was lightly esteemed. By doing so, he showed more wisdom and guile than he had ever shown against Esau. Had Esau been aware of this wisdom, he would have killed himself rather then coming to this. However, Jacob did all this with wisdom, and about him Hannah said, "The adversaries of Hashem shall be broken in pieces and He shall give strength to his king" (I Shmuel 2:10).
וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים: אָמַר רַבִּי אַבָּא, וְכִי לָמָּה נִתְעוֹרֵר יַעֲקֹב לִשְׁלוֹחַ מַלְאָכִים אֶל עֵשָׂו, הֲלֹא מוּטָב הָיָה לִשְׁתּוֹק מִמֶּנּוּ. וּמֵשִׁיב אֶלָּא אָמַר יַעֲקֹב. יוֹדֵעַ אֲנִי שֶׁעֵשָׂו חָרַד עַל כְּבוֹד הָאָב, וְלֹא הִרְגִּיזוֹ לְעוֹלָם, וְיוֹדֵעַ אֲנִי, הוֹאִיל וְאָבִי חַי אֵינִי מְפַחֵד מִמֶּנּוּ, לָכֵן עַתָּה, כָּל עוֹד שֶׁאָבִי חַי, אֲנִי רוֹצֶה לְהִתְרַצוֹת עִמּוֹ, מִיָּד הִזְדָרֵז, וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו. וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים. רַבִּי שִׁמְעוֹן פָּתַח וְאָמַר. (משלי י''ב) טוֹב נִקְלֶה וְעֶבֶד לוֹ מִמִּתְכַּבֵּד וַחֲסַר לָחֶם. מִקְרָא זֶה עַל הַיֵּצֶר הָרַע נֶאֱמַר, מִשּׁוּם שֶׁהוּא מְקַטְרֵג תָּמִיד עַל בְּנֵי אָדָם, וְהַיֵּצֶר הָרַע מַגְבִּיהַּ לִבּוֹ וּרְצוֹנוֹ שֶׁל אָדָם בְּגַאֲוָה, וְהָאָדָם הוֹלֵךְ אַחֲרָיו מְסַלְסֵל בְּשַׂעֲרוֹ וּבְרֹאשׁוֹ, עַד שֶׁיֵּצֶר הָרַע מִתְגָאֶה עָלָיו וּמוֹשֵׁךְ אוֹתוֹ לַגֵּיהִנֹּם. אֲבָל טוֹב נִקְלֶה, הַיְנוּ מִי שֶׁאֵינוֹ הוֹלֵךְ אַחַר הַיֵּצֶר הָרַע, וְאֵינוֹ מִתְגָאֶה כְּלָל, וּמַשְׁפִּיל רוּחוֹ וְלִבּוֹ וּרְצוֹנוֹ אֶל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָז הַיֵּצֶר הָרַע מִתְהַפֵּךְ לִהְיוֹת עֶבֶד לוֹ, שֶׁאֵינוֹ יָכוֹל לִשְׁלוֹט עָלָיו. וּלְהֵפֶךְ, אוֹתוֹ הָאָדָם שׁוֹלֵט עָלָיו, כְּמוֹ שֶׁאַתָּה אוֹמֵר, וְאַתָּה תִּמְשׁוֹל בּוֹ. מִמִּתְכַּבֵּד. פֵּרוּשׁוֹ כְּמוֹ שֶׁאָמַרְנוּ, שֶׁהוּא מְכַבֵּד אֶת עַצְמוֹ, מְסַלְסֵל בְּשַׂעֲרוֹ, וּמִתְגָאֶה בְּרוּחוֹ, וְהוּא חֲסַר לֶחֶם, שֶׁפֵּרוּשׁוֹ, חֲסַר אֱמוּנָה, כְּמּוֹ שֶׁכָּתוּב (ויקרא כ''א) לֶחֶם אֱלֹקָיו הוּא מַקְרִיב וְגוֹ', לֶחֶם אֱלֹקֵיהֶם הֵם מַקְרִיבִים וְגוֹ'. דָּבָר אַחֵר טוֹב נִקְלֶה: זֶה יַעֲקֹב, שֶׁהִשְׁפִּיל אֶת רוּחוֹ לִפְנֵי עֵשָׂו, כְּדֵי שֶׁלְֹּאַחַר כָּךְ יִהְיֶה עֵשָׂו עֶבֶד לוֹ, וְיִשְׁלוֹט עָלָיו, וְיִתְקַיֵּם בּוֹ יַעֲבְדוּךְ עַמִּים וְיִשְׁתַּחֲווּ לְךְ לְאוּמִים וְגוֹ'. וְעַתָּה עוֹד לֹא הָיָה זְמַנּוֹ כְּלָל שֶׁיַּעֲקֹב יִשְׁלוֹט עָלָיו, וּמִשּׁוּם שֶׁיַּעֲקֹב הִנִּיחַ אוֹתוֹ אֶל אַחֲרִית הַיָּמִים עַל כֵּן הָיָה עַתָּה נִקְלֶה. וּלְאַחַר כָּךְ, בְּאַחֲרִית הַיָּמִים, אוֹתוֹ שֶׁהָיָה מִתְכַּבֵּד, יִהְיֶה אָז עֶבֶד לוֹ, אוֹתוֹ שֶׁיִּהְיֶה אָז חֲסַר לָחֶם, דְּהַיְנוּ עֵשָׂו, יִהְיֶה עֶבֶד לְאוֹתוֹ שֶׁנָּתְנוּ לוֹ, רוֹב דָּגָן וְתִירוֹשׁ, דְּהַיְנוּ יַעֲקֹב. בֹּא וּרְאֵה, עַל כֵּן, מִשּׁוּם שֶׁיָּדַע יַעֲקֹב, שֶׁהוּא צָרִיךְ לוֹ עַתָּה, הָפַךְ לְפָנָיו לְנִקְלֶה, וְיוֹתֵר חָכְמָה וְעָרְמָה עָשָׂה בָּזֶה, מִכָּל מַה שֶּׁעָשָׂה מֵעוֹלָם נֶגֶד עֵשָׂו, וְאִלּוּ הִרְגִּישׁ עֵשָׂו בְּחָכְמָה זוֹ, הָיָה הוֹרֵג אֶת עַצְמוֹ שֶׁלֹּא יָבֹא לָזֶה. אֲבָל יַעֲקֹב עָשָׂה אֶת הַכֹּל בְּחָכְמָה. וְעָלָיו אָמְרָה חַנָּה, ה' יֵחַתּוּ מֵרִיבָיו וְגוֹ', וְיִתֵּן עוֹז לְמַלְכּוֹ.
הלכה פסוקה
א. אִם הָיָה מְלַמֵּד מִפִּיו לְתַלְמִידִים מְלַמֵד וְאִם הָיָה מְלַמֵּד עַל פִּי מְתַרְגֵּם הַמְתַרְגֵּם עוֹמֵד בֵּינוֹ וּבֵין הַתַּלְמִידִים וְהָרָב אוֹמֵר לִמְתַרְגֵּם וְהַמְתַרְגֵּם מַשְׁמִיעַ לְכָל הַתַּלְמִידִים. וּכְשֶׁהֵם שׁוֹאֲלִין שׁוֹאֲלִין לִמְתַרְגֵּם הוּא שׁוֹאֵל לָרָב וְהָרָב מֵשִׁיב לִמְתַרְגֵּם וְהַמְתַרְגֵּם מֵשִׁיב לְשׁוֹאֵל. וְלֹא יַגְבִּיהַּ הָרָב קוֹלוֹ יוֹתֵר מִקּוֹל הַמְתַרְגֵּם וְלֹא יַגְבִּיהַּ הַמְתַרְגֵּם קוֹלוֹ בְּעֵת שֶׁשּׁוֹאֵל אֶת הָרָב יוֹתֵר מִקּוֹל הָרָב:
ב. אֵין הַמְתַרְגֵּם רַשָׁאי לֹא לִפְחוֹת וְלֹא לְהוֹסִיף וְלֹא לְשַׁנוֹת אֶלָּא אִם כֵּן הָיָה הַמְתוּרְגְּמָן אָבִיו שֶׁל חָכָם אוֹ רַבּוֹ אוֹמֵר הָרָב לַמְתֻרְגְּמָן כַּךְ אָמַר לִי אַבָּא מָרִי. וּכְשֶׁאוֹמֵר הַמְתֻרְגָּמָן הַדְבָרִים לָעָם אוֹמֵר בְשֵׁם הֶחָכָם וּמַזְכִּיר שְׁמוֹ שֶׁל אָבִיו הָרָב אוֹ שֶׁל רַבּוֹ וְאוֹמֵר כַּךְ אָמַר רַבְנָא פְּלוֹנִי אַף עַל פִּי שֶׁלֹא הִזְכִּיר הָרָב שְׁמוֹ שֶׁל חָכָם שֶׁאָסוּר לִקְרוֹת לְרַבּוֹ אוֹ לְאָבִיו בִּשְׁמוֹ:
ג. הָרַב שֶׁלָּמַד וְלֹא הֵבִינוּ הַתַּלְמִידִים לֹא יִכְעוֹס עֲלֵיהֶם וְיִרְגַּז. אֶלָּא חוֹזֵר וְשׁוֹנֶה הַדָּבָר אֲפִילוּ כַּמָּה פְעָמִים עַד שֶׁיָּבִינוּ עוֹמֶק הַהֲלָכָה וְכֵן לֹא יֹאמַר הַתַּלְמִיד הֲבִינֹתִי וְהוּא לֹא הֵבִין אֶלָּא חוֹזֵר וְשׁוֹאֵל אֲפִילוּ כַּמָּה פְעָמִים וְאִם כָּעַס עָלָיו רַבּוֹ וְרָגַז יֹאמַר לוֹ רִבִּי תּוֹרָה הִיא וְלִלְמוֹד אֲנִי צָרִיךְ וְדַעְתִּי קְצָרָה:
If the master instructs the disciples personally he should give the instructions direct, but if he instructs through an interpreter, the interpreter stands between him and the disciples, then the master speaks to the interpreter and the interpreter in turn, recites the lessons to all the disciples. When the disciples ask questions, they ask of the interpreter, he repeats the question to the master, the master answers the interpreter, and the interpreter answers the questioner. The master shall not raise his voice above the voice of the interpreter, nor shall the interpreter raise his voice when he repeats the question to the master, above the master's voice. The interpreter is not permitted to diminish from or add to, or change, aught in the master's lesson unless the interpreter be either the father of the master, or the master's master. The master says to the interpreter: "so was I instructed by my master or so was I instructed by the master, my father," and when the interpreter repeats these words to the audience, he speaks in the name of the master and mentions the name of the master's father or of the master's master, and he says, "thus was said by the master named so and so", although the master himself did not pronounce the name of the master of whom he heard it, as it is forbidden to call by name either one's master or one's father.4Kiddushin, 31b. C.
When a master gave a lesson which the disciples did not understand, he should not get angry at them and be moody, but go over it again and repeat it even many times, until they will understand the depth of the treatise. Likewise, a disciple shall not say, I understood, and he did not understand; but he should repeat and ask even many times. If the master angers at him and becomes moody, he may say to him: "Master, it is Torah, and I need instruction, but my mind is short of understanding"!5Erubin, 54b; Pir. Ab., 2.6. C. G.
מוסר
ספר צידה לדרך דף ר"ו ע"א
א. גֶּדֶר הָעֲבוֹדָה לַבּוֹרֵא יִתְבָּרַךְ הִיא הַכְּנִיעָה עַל הַטּוֹבָה אֲשֶׁר גְּמָלָהוּ מֵעֵת יְצִירָתוֹ עַד עֵת בְּחִינָתוֹ וַהֲכָנַת שִׂכְלוֹ בִּלְתִּי טוֹבָה אֲשֶׁר קִדְּמָהוּ רַק הַכֹּל בִּגְדוּלָתוֹ וְחַסְדוֹ הַגָדוֹל לָכֵן הַשֵׂכֶל יְחַיֵּיב שֶׁיִהְיֶה נִכְנַע לְפָנָיו וְיָרוּץ לַעֲבוֹדָתוֹ וּלְמִצְוָתוֹ כְּעֶבֶד לִפְנֵי רַבּוֹ וְתָמִיד יוֹם יוֹם יוֹסִיף הַכְנָעָה וְכָל אֲשֶׁר יוֹסִיף לוֹ הַשֵׁם טוֹבָה עַל שְׁאָר בְּנֵי אָדָם מֵהַבְלֵי הַזְמָן וְהַדּוֹמֶה לוֹ חַיָּב יוֹתֵר לִכָּנַע וְלַעֲבוֹד עֲבוֹדָתוֹ לִפְרוֹעַ מְעַט מֵחוֹבוֹת הַשֵׁם עָלָיו וְיִכָּנַע בְּאֵבָרָיו וּבְכָל כֹּחוֹתָיו. וְאַף עַל פִּי שֶׁהַשֵׂכֶל יוֹרֶה עַל חִיּוּב קַבָּלַת הַעֲבוֹדָה הֵעִירָה הַתּוֹרָה מְשִׁיבַת נֶפֶשׁ לַעֲשׂוֹת לָהּ גָּדֶר וּגְבוּל לְשַׁלֵּם לוֹ קְצַת מִחִיּוּבוֹ וּבְאֵיזֶה דֶרֶךְ טוֹב לוֹ וְהַתּוֹרָה מִתְחַלֶּקֶת עַד שְׁלשָׁה חֲלָקִים. הָאֶחָד צִוּוּי. הַשֵׁנִי אַזְהָרָה. הַשְּׁלִישִׁי מֻתָּר. וְהַצִווּי מִתְחַלֵּק לִשְׁנֵי חֲלָקִים אֶחָד מֵהֶם חוֹבַת הַלְּבָבוֹת בְּיִחוּד הָאֵל וֶהֱיוֹת שָׁלֵם עִמּוֹ וּבוֹטֵחַ אֵלָיו וְהִתְרַצוֹת בִּגְזֵרוֹתָיו וּלְהַאֲמִין בִּנְבִיאָיו וּבְתוֹרָתוֹ וּלְיִרְאָה אוֹתוֹ וְלִשְׁמוֹר חֻקָּיו וּמִצְוֹתָיו וְיַחֲשׁוֹב בְּנִפְלְאוֹתָיו וְיִבְחַן בְּטוֹבוֹתָיו וְהַרְבֵּה דְבָרִים כַּיּוֹצֵא בָזֶה מִמַּה שֶׁיַּאֲרִיךְ הַסִּפּוּר. וְהַשֵׁנִי מֵהֶם חוֹבַת הַלְּבָבוֹת וְהָאֵבָרִים יַחְדָּיו בְּיִחוּד הַלָּשׁוֹן עִם הַלֵּב בִּקְרִיאַת הַתּוֹרָה וְלִמּוּדָהּ וְהַתְּפִלָה וְהַצוֹם וְהַצְדָקָה וְהַנִּלְוָה אֲלֵיהֶם וְהַשְׁבִיתָה מִן הַמַּעֲשִׂים בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וַעֲשִׂיַּית סֻכָּה וְלוּלָב וְצִיצִית וְהַדּוֹמֶה לּוֹ: