תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
כח (כ) וְהַטּוּר֙ הָרְבִיעִ֔י תַּרְשִׁ֥ישׁ וְשֹׁ֖הַם וְיָשְׁפֵ֑ה מְשֻׁבָּצִ֥ים זָהָ֛ב יִהְי֖וּ בְּמִלּוּאֹתָֽם׃
וְסִדְרָא רְבִיעָאָה כְּרוּם יַמָּא וּבוּרְלָא וּפַנְטֵרֵי מְרַמְּצָן דִּדְהַב יְהוֹן בְּאַשְׁלָמוּתְהוֹן:
(כא) וְ֠הָאֲבָנִ֠ים תִּֽהְיֶ֜יןָ עַל־שְׁמֹ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל שְׁתֵּ֥ים עֶשְׂרֵ֖ה עַל־שְׁמֹתָ֑ם פִּתּוּחֵ֤י חוֹתָם֙ אִ֣ישׁ עַל־שְׁמ֔וֹ תִּֽהְיֶ֕יןָ לִשְׁנֵ֥י עָשָׂ֖ר שָֽׁבֶט׃
וְאַבְנַיָּא יְהֶוְיָן עַל שְׁמָהַת בְּנֵי יִשְׂרָאֵל תַּרְתֵּי עֶסְרֵי עַל שְׁמָהַתְהוֹן כְּתַב מְפָרַשׁ כִּגְלוֹף דְּעִזְקָא גְּבַר עַל שְׁמֵיהּ תְּהֶוְיָן לִתְרֵין עֲסַר שִׁבְטִין:
(כב) וְעָשִׂ֧יתָ עַל־הַחֹ֛שֶׁן שַֽׁרְשֹׁ֥ת גַּבְלֻ֖ת מַעֲשֵׂ֣ה עֲבֹ֑ת זָהָ֖ב טָהֽוֹר׃
וְתַעְבֵּד עַל חוּשְׁנָא תִּכִּין מְתַחְמָן עוֹבַד גְּדִילוּ דְּהַב דְּכֵי:
(כג) וְעָשִׂ֙יתָ֙ עַל־הַחֹ֔שֶׁן שְׁתֵּ֖י טַבְּע֣וֹת זָהָ֑ב וְנָתַתָּ֗ אֶת־שְׁתֵּי֙ הַטַּבָּע֔וֹת עַל־שְׁנֵ֖י קְצ֥וֹת הַחֹֽשֶׁן׃
וְתַעְבֵּד עַל חוּשְׁנָא תַּרְתֵּין עִזְקָן דִּדְהַב וְתִתֵּן יָת תַּרְתֵּין עִזְקָתָא עַל תְּרֵין סִטְרֵי חוּשְׁנָא:
(כד) וְנָתַתָּ֗ה אֶת־שְׁתֵּי֙ עֲבֹתֹ֣ת הַזָּהָ֔ב עַל־שְׁתֵּ֖י הַטַּבָּעֹ֑ת אֶל־קְצ֖וֹת הַחֹֽשֶׁן׃
וְתִתֵּן יָת תַּרְתֵּין גְּדִילָן דִּדְהַב עַל תַּרְתֵּין עִזְקָתָא לְסִטְרֵי חוּשְׁנָא:
28 (20) And the fourth row an emerald, and a shoham, and a jade: they shall be enclosed in settings of gold.
(21) And the stones shall be with the names of the children of Yisra᾽el, twelve, according to their names, like the engravings of a signet; every one with its name shall they be, according to the twelve tribes.
(22) And thou shalt make upon the breastplate plaited chains of wreathen work of pure gold.
(23) And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.
(24) And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.
נביאים
מד (ד) וַיְבִיאֵ֜נִי דֶּֽרֶךְ־שַׁ֣עַר הַצָּפוֹן֮ אֶל־פְּנֵ֣י הַבַּ֒יִת֒ וָאֵ֕רֶא וְהִנֵּ֛ה מָלֵ֥א כְבוֹד־יְהֹוָ֖ה אֶת־בֵּ֣ית יְהֹוָ֑ה וָאֶפֹּ֖ל אֶל־פָּנָֽי׃
וְאָעֲלַנִי אוֹרַח תְּרַע צִפּוּנָא דִקֳדָם בֵּיתָא וַחֲזֵית וְהָא אִתְמְלֵי יְקָרָא דַייָ יַת בֵּית מַקְדְשָׁא דַייָ וְאִשְׁתַּטְחֵית עַל אַפָּי:
(ה) וַיֹּ֨אמֶר אֵלַ֜י יְהֹוָ֗ה בֶּן־אָדָ֡ם שִׂ֣ים לִבְּךָ֩ וּרְאֵ֨ה בְעֵינֶ֜יךָ וּבְאׇזְנֶ֣יךָ שְּׁמָ֗ע אֵ֣ת כׇּל־אֲשֶׁ֤ר אֲנִי֙ מְדַבֵּ֣ר אֹתָ֔ךְ לְכׇל־חֻקּ֥וֹת בֵּית־יְהֹוָ֖ה וּלְכׇל־תּוֹרֹתָ֑ו וְשַׂמְתָּ֤ לִבְּךָ֙ לִמְב֣וֹא הַבַּ֔יִת בְּכֹ֖ל מוֹצָאֵ֥י הַמִּקְדָּֽשׁ׃
וַאֲמַר לִי יְיָ בַּר אָדָם שַׁוִי לִבָּךְ וַחֲזֵי בְעֵינָךְ וּבְאוּדְנָךְ שְׁמַע יַת כָּל דַאֲנָא מְמַלֵיל עִמְךְ לְכָל גְזֵירַת בֵּית מַקְדְשָׁא דַייָ וּלְכָל דַחֲזֵי לֵיהּ וּתְשַׁוֵי לִבָּךְ לְמַעֲלָנֵי בֵיתָא בְכָל מַפְקָנַי מַקְדְשָׁא:
(ו) וְאָמַרְתָּ֤ אֶל־מֶ֙רִי֙ אֶל־בֵּ֣ית יִשְׂרָאֵ֔ל כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יֱהֹוִ֑ה רַב־לָכֶ֛ם מִֽכׇּל־תּוֹעֲב֥וֹתֵיכֶ֖ם בֵּ֥ית יִשְׂרָאֵֽל׃
וְתֵימַר לְעַמָא סַרְבָנָא לִדְבֵית יִשְׂרָאֵל כִּדְנַן אֲמַר יְיָ אֱלֹהִים סַגִי לְכוֹן מִכָּל תּוֹעֲבַתְכוֹן בֵּית יִשְׂרָאֵל:
(ז) בַּהֲבִיאֲכֶ֣ם בְּנֵי־נֵכָ֗ר עַרְלֵי־לֵב֙ וְעַרְלֵ֣י בָשָׂ֔ר לִהְי֥וֹת בְּמִקְדָּשִׁ֖י לְחַלְּל֣וֹ אֶת־בֵּיתִ֑י בְּהַקְרִֽיבְכֶ֤ם אֶת־לַחְמִי֙ חֵ֣לֶב וָדָ֔ם וַיָּפֵ֙רוּ֙ אֶת־בְּרִיתִ֔י אֶ֖ל כׇּל־תּוֹעֲבוֹתֵיכֶֽם׃
בְּאַיְתָיוּתְכוֹן בְּנֵי עַמְמַיָא רַשִׁיעֵי לִבָּא וְעַרְלֵי בִסְרָא לְמֶהֱוֵי בְּמַקְדְשִׁי לְאַפָסָא יַת עֲזָרָתִי בְּקָרִיבְכוֹן יַת קוּרְבָּנִי תְּרַב וְדַם נִכְסַת קוּדְשִׁין וְאַשְׁנִיאוּ קְיָמִי עַל כָּל תּוֹעֲבָתְכוֹן:
(ח) וְלֹ֥א שְׁמַרְתֶּ֖ם מִשְׁמֶ֣רֶת קׇדָשָׁ֑י וַתְּשִׂימ֗וּן לְשֹׁמְרֵ֧י מִשְׁמַרְתִּ֛י בְּמִקְדָּשִׁ֖י לָכֶֽם׃ {ס}
וְלָא נְטַרְתּוּן מֵטְרַת קוּדְשִׁי וּמַנִיתוּן לְנַטְרֵי מַטְרַת מֵימְרִי בְמַקְדְשִׁי לְכוֹן:
44 (4) Then he brought me the way of the north gate before the house: and I looked, and, behold, the glory of the Lord filled the house of the Lord: and I fell upon my face.
(5) And the Lord said to me, Son of man, mark well, and behold with thy eyes, and hear with thy ears all that I say to thee concerning all the ordinances of the house of the Lord, and all its Torot; and mark well the entrance of the house, with all the exits of the sanctuary.
(6) And thou shalt say to the rebellious ones, to the house of Yisra᾽el, Thus says the Lord God; O house of Yisra᾽el, enough now of all your disgusting deeds,
(7) in that you have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when you offer my bread, the fat and the blood, and they have broken my covenant because of all your disgusting deeds;
(8) and you have not kept the charge of my holy things: but you have set keepers of my charge in my sanctuary to please yourselves.
כתובים
יח (טו) לֵ֣ב נָ֭בוֹן יִקְנֶה־דָּ֑עַת וְאֹ֥זֶן חֲ֝כָמִ֗ים תְּבַקֶּשׁ־דָּֽעַת׃
לִבָּא דְמִתְבַּיֵן נִקְנֵא יְדִיעֲתָא וְאֻדְנָא דְחַכִּימֵי תִבְעֵי מַנְדְעָא:
(טז) מַתָּ֣ן אָ֭דָם יַרְחִ֣יב ל֑וֹ וְלִפְנֵ֖י גְדֹלִ֣ים יַנְחֶֽנּוּ׃
מוֹהַבְתֵּיהּ דְבַר נָשָׁא מְרַוְחָא לֵיהּ וּקְדָם רַבְרְבֵי מְקִימָא לֵיהּ:
(יז) צַדִּ֣יק הָרִאשׁ֣וֹן בְּרִיב֑וֹ (יבא) [וּבָֽא־]רֵ֝עֵ֗הוּ וַחֲקָרֽוֹ׃
זַכַּי הֲוָה קַדְמָאָה בְדִינֵיהּ וַאֲתָא חַבְרֵיהּ וּנְצִיחַ לֵיהּ:
(יח) מִ֭דְיָנִים יַשְׁבִּ֣ית הַגּוֹרָ֑ל וּבֵ֖ין עֲצוּמִ֣ים יַפְרִֽיד׃
תִּגְרֵי מְבַטְלָא פִצְתָּא וּבֵינָת תַּקִיפֵי פָרְשָׁא:
(יט) אָ֗ח נִפְשָׁ֥ע מִקִּרְיַת־עֹ֑ז (ומדונים) [וּ֝מִדְיָנִ֗ים] כִּבְרִ֥יחַ אַרְמֽוֹן׃
אֲחָא דְמִתְעַוֵי מִן אֲחוּי הֵיךְ קִרְיְתָא עֲשִׁנְתָּא וְאַחֲרָא הֵיךְ סוֹכָרָא דְחוּסְנָא:
18 (15) The heart of the prudent acquires knowledge; and the ear of the wise seeks knowledge.
(16) A man’s gift makes room for him, and brings him before great men.
(17) The one who pleads first seems to be in the right: then his neighbour comes forward, and sifts his case.
(18) The lot causes contentions to cease, and it decides between the mighty.
(19) A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
משנה
א. אֵלּוּ מְנָחוֹת נִקְמָצוֹת וּשְׁיָרֵיהֶן לַכֹּהֲנִים, מִנְחַת סֹלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת הָעֹמֶר, מִנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת חוֹטֵא שֶׁל כֹּהֲנִים נִקְמֶצֶת, וְהַקֹּמֶץ קָרֵב לְעַצְמוֹ, וְהַשִּׁירַיִם קְרֵבִין לְעַצְמָן:
ב. מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ וּמִנְחַת נְסָכִים, לַמִּזְבֵּחַ, וְאֵין בָּהֶם לַכֹּהֲנִים. בָּזֶה יָפֶה כֹחַ הַמִּזְבֵּחַ מִכֹּחַ הַכֹּהֲנִים. שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, לַכֹּהֲנִים, וְאֵין בָּהֶם לַמִּזְבֵּחַ. וּבָזֶה יָפֶה כֹחַ הַכֹּהֲנִים מִכֹּחַ הַמִּזְבֵּחַ:
ג. כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי טְעוּנוֹת שָׁלשׁ מַתְּנוֹת שֶׁמֶן, יְצִיקָה, וּבְלִילָה, וּמַתַּן שֶׁמֶן בַּכְּלִי קֹדֶם לַעֲשִׂיָּתָן. וְהַחַלּוֹת בּוֹלְלָן, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים, סֹלֶת. הַחַלּוֹת טְעוּנוֹת בְּלִילָה, הָרְקִיקִים מְשׁוּחִין. כֵּיצַד מוֹשְׁחָן, כְּמִין כִי. וּשְׁאָר הַשֶּׁמֶן נֶאֱכָל לַכֹּהֲנִים:
ד. כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי, טְעוּנוֹת פְּתִיתָה. מִנְחַת יִשְׂרָאֵל, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וּמַבְדִּיל. מִנְחַת כֹּהֲנִים, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וְאֵינוֹ מַבְדִּיל. מִנְחַת כֹּהֵן הַמָּשִׁיחַ, לֹא הָיָה מְכַפְּלָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶם פְּתִיתָה, מִפְּנֵי שֶׁאֵין בָּהֶם קְמִיצָה, וְכֹל שֶׁאֵין בָּהֶם קְמִיצָה, אֵין בָּהֶן פְּתִיתָה. וְכֻלָּן כַּזֵּיתִים:
ה. כָּל הַמְּנָחוֹת טְעוּנוֹת שְׁלשׁ מֵאוֹת שִׁיפָה וַחֲמֵשׁ מֵאוֹת בְּעִיטָה. וְהַשִּׁיפָה וְהַבְּעִיטָה בַּחִטִּים. רַבִּי יוֹסֵי אוֹמֵר, אַף בַּבָּצֵק. כָּל הַמְּנָחוֹת בָּאוֹת עֶשֶׂר עֶשֶׂר, חוּץ מִלֶּחֶם הַפָּנִים, וַחֲבִתֵּי כֹהֵן גָּדוֹל, שֶׁהֵם בָּאוֹת שְׁתֵּים עֶשְׂרֵה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, כֻּלָּן בָּאוֹת שְׁתֵּים עֶשְׂרֵה, חוּץ מֵחַלּוֹת תּוֹדָה וְהַנְּזִירוּת, שֶׁהֵן בָּאוֹת עֶשֶׂר עֶשֶׂר:
ו. הָעֹמֶר הָיָה בָא עִשָּׂרוֹן מִשָּׁלשׁ סְאִין. שְׁתֵּי הַלֶּחֶם, שְׁנֵי עֶשְׂרוֹנִים מִשָּׁלשׁ סְאִין. לֶחֶם הַפָּנִים, עֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנִים מֵעֶשְׂרִים וְאַרְבַּע סְאִין:
ז. הָעֹמֶר הָיָה מְנֻפֶּה בִּשְׁלשׁ עֶשְׂרֵה נָפָה. וּשְׁתֵּי הַלֶּחֶם בִּשְׁתֵּים עֶשְׂרֵה. וְלֶחֶם הַפָּנִים בְּאַחַת עֶשְׂרֵה. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה לָהּ קִצְבָּה, אֶלָּא סֹלֶת מְנֻפָּה כָּל צָרְכָּהּ הָיָה מֵבִיא, שֶׁנֶּאֱמַר (ויקרא כד), וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ, עַד שֶׁתְּהֵא מְנֻפָּה כָּל צָרְכָּהּ:
1. And these are the meal offerings from which a handful is removed and the remainder of the offering is eaten by the priests: The meal offering of fine flour; and the meal offering prepared in a pan; and the meal offering prepared in a deep pan; and the meal offering baked in an oven that is brought entirely of loaves; and the meal offering baked in an oven that is brought entirely of wafers; the meal offering of gentiles; and the meal offering of women; and the omer meal offering, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan; and the meal offering of a sinner; and the meal offering of jealousy, brought by a sota. Rabbi Shimon says: Although its remainder is not eaten by priests, as meal offerings of priests are burned in their entirety, as it is written: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten” (Leviticus 6:16), nevertheless, with regard to the meal offering of a sinner brought by one of the priests, a handful is removed. And the handful is sacrificed on the altar by itself, and the remainder is sacrificed on the altar by itself.
2. The meal offering of priests, the meal offering of the anointed priest, i.e., the High Priest, and the meal offering brought with libations that accompany burnt offerings and peace offerings are burned in their entirety on the altar, and there is no part of them for the priests. And in the case of those offerings, the power of the altar is greater than the power of the priests. The two loaves, i.e., the public offering on Shavuot of two loaves baked from new wheat, and the shewbread, i.e., the twelve loaves that were placed on the sacred Table in the Sanctuary each Shabbat, are eaten by the priests, and there is no part of them burned on the altar. And in the case of those offerings, the power of the priests is greater than the power of the altar.
3. All the meal offerings that are prepared in a vessel, e.g., the offerings prepared in a pan or deep pan, require three placements of oil, listed here in the reverse order of their placement: Pouring oil on the cakes after they have been cooked, and mixing oil into the flour, and placement of oil into the vessel prior to preparation of the meal offerings. In the meal offerings that come as loaves, it is after the flour has been baked into loaves that one breaks them into pieces and mixes them with oil; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It is with fine flour that one mixes the oil. Although the loaves of the meal offering baked in an oven require mixing of their flour with oil, wafers do not require mixing, but rather a smearing of oil on them after baking. How does one smear oil on them? He does so in a shape similar to the Greek letter chi, Χ, and the rest of the oil remaining after smearing is eaten by priests.
4. All the meal offerings that are prepared in a vessel require breaking into pieces. In breaking the meal offering of an Israelite into pieces, the priest folds [kofel] one into two and two into four and separates it at the folds. In breaking into pieces the meal offering of priests, the priest folds one into two and two into four and does not separate it at the folds. Because no handful is removed, separation is unnecessary. In the case of the griddle-cake meal offering of the anointed priest, he would not fold it. Rabbi Shimon says: In neither the meal offering of priests nor the meal offering of the anointed priest is there breaking into pieces, because in those meal offerings there is no removal of a handful. And any meal offering in which there is no removal of a handful there is no breaking into pieces. And in all meal offerings that are broken into pieces, the priest breaks them into olive-bulk-sized pieces.
5. All the meal offerings require rubbing three hundred times and striking five hundred times with one’s fist or palm. Rubbing and striking are performed on the wheat kernels to remove their husks prior to grinding them into flour. And Rabbi Yosei says: They are performed on the dough to ensure a smooth product. All of the meal offerings come as ten loaves or ten wafers from each one tenth of an ephah of flour, except for the shewbread and the griddle-cake offering of the High Priest, which come as twelve loaves or wafers; this is the statement of Rabbi Yehuda. Rabbi Meir says: They all come as twelve loaves except for the four types of loaves that accompany the thanks offering and the two types of loaves that accompany the peace offering of naziriteship, which come as ten each.
6. The omer offering, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan, would come from a tenth of an ephah of flour sifted from three se’a of barley. The two loaves would come from two-tenths of an ephah of flour sifted from three se’a of wheat. The shewbread would come from twenty-four tenths of an ephah of flour sifted from twenty-four se’a of wheat.
7. The flour of the omer was sifted with thirteen sifters, each finer than its predecessor, and the flour that emerged from the final sifter was sacrificed. The flour of the two loaves was sifted with twelve sifters, and the flour of the shewbread was sifted with eleven sifters. Rabbi Shimon says: They have no fixed number of sifters; rather, it was fine flour that was completely sifted that one would bring for all of these offerings, as it is stated: “And you shall take fine flour and bake it” (Leviticus 24:5), indicating that one does not fulfill his obligation until the flour will be completely sifted.
גמרא
רַב וּשְׁמוּאֵל דְּאַמְרֵי תַּרְוַוְיהוּ בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים עוֹמֶר מַתִּיר. בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָשׁ קַיָּים הֵאִיר מִזְרָח מַתִּיר מָאי טַעְמָא תְּרֵי קְרָאֵי כְּתִיבֵי כְּתִיב (ויקרא כ''ג) עַד הֲביאֲכֶם. וּכְתִיב (שם) עַד עֶצֶם הַיּוֹם הַזֶּה. הָא כֵיצַד. כַּאן בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים כַּאן בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים. רִבִּי יוֹחָנָן וְרֵישׁ לַקִּישׁ דְּאַמְרֵי תַרְוַויְיהוּ אֲפִלּוּ בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים הֵאִיר מִזְרָח מַתִּיר. וְהָכְּתִיב (שם) עַד הֲבִיאֲכֶם. לְמִצְוָה. מִשֶּׁקָּרַב הָעוֹמֶר הֻתַּר הֶחָדָשׁ מִיָּד. לְמִצְוָה. הָעוֹמֶר הָיָה מַתִּיר בַּמְּדִינָה וּשְׁתֵּי הַלֶּחֶם בַּמִּקְדָּשׁ. לְמִצְוָה. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֵּן זַכַּאי שֶׁיְּהֵא יוֹם הֶנֵף כֻּלּוֹ אָסוּר מָאי טַעְמָא מְהֵרָה יִבָּנֶה בֵית הַמִּקְדָּשׁ וְיֹאמְרוּ אֶשְׁתַּקַּד מִי לֹא אָכַלְנוּ בְּהֵאִיר מִזְרָח הַשַׁתָּא נַמֵּי נִיכוֹל וְלֹא יַדְעֵי דְאֶשְׁתַּקַד לֹא הֲוָה עוֹמֶר. הֵאִיר מִזְרָח מַתִּיר וְהַשְׁתָּא דְאִיכָּא עוֹמֶר עוֹמֶר מַתִּיר וְאִי סַלְקָא דַּעְתָּךְ לְמִצְוָה מִשּׁוּם מִצְוָה לֵיקוֹם וְלִיגְזוֹר. אָמַר רַב נַחְמָן בַּר יִצְחָק רַבָּן יוֹחָנָן בֶּן זַכַּאי בְּשִׁיטַת רִבִּי יְהוּדָה אֲמָרָהּ. דְּאָמַר מִן הַתּוֹרָה אָסוּר. שֶׁנֶּאֱמַר (שם) עַד עֶצֶם הַיּוֹם הַזֶּה עַד עִצוּמוֹ שֶׁל יוֹם וְקָסָבַר עַד וְעַד בִּכְלַל. רַב פַּפָּא וְרַב הוּנָא בְּרֵיהּ דְרַב יְהוֹשֻׁעַ אֲכַלֵּי חָדָשׁ בְּאוּרְתָּא דְּשִׁיתְּסַר נָגְהֵי שִׁיבְסַר קָסַבְרֵי חָדָשׁ בְּחוּצָה לָאָרֶץ דְּרַבָּנָן וְלִסְפֵיקָא לֹא חַיְישִׁינַן. וְרַבָּנָן דְּבֵי רַב אַשֵּׁי אֲכַלֵּי בְצַפְרָא דְשִׁיבְסַר קָסַבְרֵי חָדָשׁ בְּחוּצָה לָאָרֶץ דְּאוֹרַיְיתָא. וְרַבָּן יוֹחָנָן בֶּן זַכַּאי מִדְּרַבָּנָן קָאָמַר וְכִי תִקֵּן לְיוֹם הֶנֵף וְלִסְפֵיקָא לֹא תִקֵּן. אָמַר רָבִינָא אָמְרָה לִי אֵם אֲבוּךְ לָא הֲוָה אַכִיל חָדָשׁ אֶלָא בְּאוּרְתָּא דְשִׁיבְסַר נָגְהֵי תְּמַנִּיסַר דְּסָבַר לָה כְּרִבִּי יְהוּדָה וְחַיִּישׁ לִסְפֵיקָא:
GEMARA: The opinion of Rabbi Yehuda, as presented in the mishna, is that after the destruction of the Temple the new crop is prohibited throughout the entire sixteenth of Nisan by Torah law. With regard to the dissenting opinion that the new crop is permitted on the sixteenth of Nisan, Rav and Shmuel both say: When the Temple is standing, the sacrifice of the omer offering permits the new crop. When the Temple is not standing, the illumination of the eastern horizon on the sixteenth of Nisan permits it.
The Gemara asks: What is the reason? Two verses are written with regard to the new crop. More precisely, there are two clauses in the same verse: “And you shall eat neither bread, nor parched grain, nor fresh grain, until this selfsame day, until you have brought the offering of your God” (Leviticus 23:14). It is written that the new crop is prohibited “until you have brought the offering,” and it is also written that the new crop is prohibited only “until the selfsame day.” How so? How can these clauses be reconciled?
The Gemara answers: Here, when the verse permits the new crop only after the sacrifice of the omer offering, it is referring to the period when the Temple is standing. There, when the verse permits the new crop immediately upon the sixteenth of Nisan, it is speaking of the period when the Temple is not standing.
Rabbi Yoḥanan and Reish Lakish both say: Even when the Temple is standing, the illumination of the eastern horizon permits the new crop. The Gemara asks: But isn’t it written: “Until you have brought the offering,” which indicates that the new crop is not permitted at daybreak, but only after the omer offering is sacrificed? The Gemara answers: The verse means that one should wait to partake of the new crop until after the omer offering is brought ab initio, in order to fulfill the mitzva in the optimal fashion, but nevertheless it is permitted at daybreak.
The Gemara raises another difficulty. The mishna states: From the moment that the omer offering was sacrificed, the produce of the new crop was permitted immediately. This indicates that the new crop is not permitted at the illumination of the eastern horizon. The Gemara again answers that the mishna means that one should wait to partake of the new crop until after the sacrifice of the omer offering in order to fulfill the mitzva in the optimal fashion, but it is permitted at daybreak.
The Gemara raises yet another difficulty from the next mishna (68b): Sacrifice of the omer offering would permit consumption of the new crop in the rest of the country [bamedina] outside the Temple, and the two loaves offering permitted the sacrifice of the new crop in the Temple. Here, too, the Gemara answers: One should wait to partake of the new crop until after the sacrifice of the omer offering in order to fulfill the mitzva in the optimal fashion.
The Gemara questions the claim that the purpose of waiting until the sacrifice of the omer is only in order to fulfill the mitzva in the most optimal fashion. The mishna teaches: From the time that the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that partaking from the new crop on the day of waving the omer, the sixteenth of Nisan, is completely prohibited and one may partake of the new crop only the next day. The Gemara analyzes this statement. What is the reason for this? It is that soon the Temple will be rebuilt, and people will say: Last year [eshtakad], when there was no Temple, didn’t we eat of the new crop as soon as the eastern horizon was illuminated, as the new crop was permitted immediately upon the advent of the morning of the sixteenth of Nisan? Now, too, let us eat the new grain at that time.
And they would not know that last year, when there was no Temple, the illuminating of the eastern horizon permitted one to eat the new grain immediately, but now that the Temple has been rebuilt and there is an omer offering, it is the omer that permits the consumption of the new grain. When the Temple is standing, the new grain is not permitted until the omer offering has been sacrificed. The Gemara concludes its question: And if it enters your mind to say that one waits to partake of the new crop until the omer offering permits the new grain only in order to perform the mitzva in the optimal fashion, would we arise and decree that the entire sixteenth of Nisan is entirely prohibited only due to the performance of a mitzva in the optimal manner?
Rav Naḥman bar Yitzḥak said: Rabban Yoḥanan ben Zakkai stated his ordinance in accordance with the opinion of Rabbi Yehuda, who says that it is prohibited by Torah law to eat of the new grain until the seventeenth of Nisan, as it is stated: “And you shall eat neither bread nor parched grain, nor fresh stalks, until this selfsame [etzem] day, until you have brought the offering of your God” (Leviticus 23:14).
This does not mean that it is permitted to eat the new grain on the morning of the sixteenth, when the eastern horizon is illuminated. Rather, it is prohibited until the essence [itzumo] of the day. And Rabbi Yehuda holds that when the verse says “until,” it means until and including, meaning that the grain is permitted only after the conclusion of the sixteenth. If so, by Torah law, eating the new grain is permitted only after the conclusion of the sixteenth, unless the omer offering was sacrificed, in which case it is permitted to eat the new grain immediately afterward.
The Gemara asks: And does Rabban Yoḥanan ben Zakkai hold in accordance with the opinion of Rabbi Yehuda? But he disagrees with him, as we learned in the mishna: From the time that the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that partaking from the new crop on the day of waving the omer, the sixteenth of Nisan, is entirely prohibited. Rabbi Yehuda says: But isn’t it forbidden by Torah law, as it is written: “Until this selfsame day”? This indicates that Rabban Yoḥanan ben Zakkai disagrees with Rabbi Yehuda.
The Gemara rejects this. It is Rabbi Yehuda who is mistaken. He thought that Rabban Yoḥanan ben Zakkai is saying that eating new grain on the sixteenth of Nisan is prohibited by rabbinic law. And that is not so; Rabban Yoḥanan ben Zakkai is actually saying that it is prohibited by Torah law. The Gemara asks: But it is taught in the mishna that Rabban Yoḥanan ben Zakkai instituted, which indicates that it is a rabbinic ordinance. The Gemara answers: What is the meaning of the term: Instituted, in this context? It means that he interpreted the verses in the Torah and instituted public notice for the multitudes to conduct themselves accordingly.
§ Rav Pappa and Rav Huna, son of Rav Yehoshua, ate from the new crop on the evening of the conclusion of the sixteenth of Nisan, leading into the seventeenth of Nisan. They held that the prohibition against eating the new crop outside Eretz Yisrael applies by rabbinic law. And therefore we are not concerned for the uncertainty that perhaps the day we think is the sixteenth of Nisan is really the fifteenth, due to the court proclaiming the previous month of Adar a full thirty days long.
And conversely, the Sages of the study hall of Rav Ashi ate from the new crop only on the morning of the seventeenth. They held that the prohibition against eating the new crop outside Eretz Yisrael applies by Torah law. Consequently, they did entertain the concern that the day they thought was the sixteenth might actually be the fifteenth of Nisan, which would mean that the new crop is permitted only the following morning.
This is problematic, as if there is a concern that the sixteenth is really the fifteenth of Nisan, then the seventeenth would be the sixteenth of Nisan. Accordingly, how could they eat from the new crop on that morning? Didn’t Rabbi Yoḥanan ben Zakkai institute that the new crop is prohibited the entire day? The Gemara explains that those Sages of the study hall of Rav Ashi held: And Rabban Yoḥanan ben Zakkai is saying that eating new grain on the sixteenth of Nisan nowadays is prohibited by rabbinic law. And the Sages instituted this prohibition only for the actual day of waving the omer offering, whereas it was not instituted for a day with regard to which the real date is uncertain.
Ravina said: My mother told me: Your father would eat from the new crop only on the evening at the conclusion of the seventeenth of Nisan, leading into the eighteenth. The reason for this was that he held in accordance with the opinion of Rabbi Yehuda that nowadays it is prohibited to eat of the new crop on the sixteenth of Nisan by Torah law, and he was therefore concerned for the uncertainty that perhaps the sixteenth of Nisan was really the fifteenth, and consequently the seventeenth was really the sixteenth. Therefore he waited until the eve of the eighteenth, when he could be sure that there was no prohibition by Torah law against eating from the new crop.
זוהר
תְּרֵין נַהֲמֵי אַכְלוּ יִשְׂרָאֵל חַד כַּד נַפְקוּ מִמִּצְרַיִם אָכְלוּ מַצָה לֶחֶם עוֹנִי וְחַד בְּמַדְבְּרָא לֶחֶם מִן הַשָּׁמַיִם (חַד בַּפֶּסַח וְחַד בַּשָּׁבוּעוֹת) דִּכְתִיב (שם ט''ז) הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמַיִם וְעַל דָא קָרְבָּנָא דְיוֹמָא דָּא נַהֲמָא אִיהוּ. וְעַל נָהֲמָא אִתְקְרִיבוּ כָּל שְׁאַר קָרְבְּנִין. דְּנַהֲמָא אִיהוּ עִיקָר דִּכְתִיב (ויקרא כ''ג) וְהִקְרַבְתֶּם עַל הַלֶּחֶם שִׁבְעָה כְבָשִׂים וְגוֹמֵר וּכְתִיב (שם) מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה וְגוֹמֵר דְּדָא אִיהוּ נַהֲמָא דְאַחְכִּימוּ בֵיהּ יִשְׂרָאֵל חָכְמְתָא עִלָּאָה דְאוֹרַיְיתָא וְעָאלוּ בְאָרְחָאָה. הַשְׁתָּא אִית לָן לְאִסְתַּכְּלָא בַפֶּסַח נַפְקוּ יִשְׂרָאֵל מִנָהֲמָא דְאִתְקְרֵי חָמֵץ כְּתִיב (שמות י''ג) וְלֹא יֵרָאֶה לְךָ חָמֵץ וּכְתִיב (שם י''ב) כִּי כָּל אוֹכֵל מַחְמֶצֶת מָאי טַעְמָא בְּגִין יְקָרָא דְהַהוּא נָהֲמָא דְאִתְקְרֵי מַצָה. הַשְׁתָּא דְזָכוּ יִשְׂרָאֵל לְנַהֲמָא עִלָּאָה יַתִּיר לָא יָאוּת הֲוָה לְאִתְבַטְּלָא חָמֵץ וְלָא יִתְחֲזֵי כְלָל. וַאֲמָאי קָרְבְּנָא דָא חָמֵץ הֲוָה דִּכְתִיב סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה וְתוּ דְּהַשְׁתָּא בְיוֹמָא דָא אִתְבְּטַל יֵצֶר הָרָע וְאוֹרַיְיתָא דְאִתְקְרֵי חֵירוּ אִשְׁתְּכַחַת אֶלָּא לְמַלְכָּא דַהֲוָה לֵיהּ בַּר יְחִידָאי וְחָלַשׁ. יוֹמָא חָד הֲוָה תָאִיב לְמֵיכַל. אָמְרוּ יֵיכוּל בְּרֵיהּ דְּמַלְכָּא מֵיכְלָא דְאַסְוָותָא דָא וְעַד דְּיֵיכוּל לֵיהּ לָא יִשְׁתְּכַח מֵיכְלָא וּמְזוֹנָא אַחֲרָא בְּבֵיתָא עַבְדוּ הָכִי. כֵּיוַן דְּאָכַל הַהוּא אַסְוָותָא אָמַר מִכָּאן וּלְהָלְאָה יֵיכוּל כָּל מַה דְּאִיהוּ תָאִיב וְלָא יָכִיל לְנַזְקָא לֵיהּ כָּךְ כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם לָא הֲווֹ יַדְעֵי עִיקָרָא וְרָזָא דִמְהֵימְנוּתָא אָמַר קֻדְשָׁא בְּרִיךְ הוּא יִטְעֲמוּן יִשְׂרָאֵל אַסְוָותָא וְעַד דְּיֵיכְלוּן אַסְוָותָא דָא לָא יִתְחֲזֵי לְהוֹן מֵיכְלָא אַחֲרָא. כֵּיוַן דְּאָכְלוּ מַצָה דְאִיהִי אַסְוָותָא לְמֵיעַל וּלְמִנְדַּע בְּרָזָא דִמְהֵימְנוּתָא. אָמַר קֻדְשָׁא בְּרִיךְ הוּא מִכָּאן וּלְהָלְאָה יִתְחֲזֵי לוֹן חֲמֵץ וְיֵיכְלוּן לֵיהּ דְּהָא לָא יָכִיל לְנַזְקָא לוֹן. וְכָל שֶׁכֵּן דִּבְיוֹמָא דְשָׁבוּעוֹת אִזְדְּמַן נָהֲמָא עִלָּאָה דְאִיהוּ אַסְוָותָא דְכֹלָּא. וְעַל דָּא מְקָרְבִין חָמֵץ לְאִתּוֹקְדָא עַל מַדְבְּחָא וּמְקָרְבִין תְּרֵין נָהֲמִין אַחֲרָנִין כַּחֲדָא וְחָמֵץ אִתּוֹקְדָא בְנוּרָא דְמַדְבְּחָא וְלָא יָכִיל לְשַׁלְטָאָה וּלְנַזְקָא לוֹן לְיִשְׂרָאֵל. וּבְגִינֵי כָךְ יִשְׂרָאֵל קַדִּישִׁין אִתְדְּבָקוּ בֵיהּ בְּקֻדְשָׁא בְּרִיךְ הוּא בְּאַסְוָותָא דְאוֹרַיְיתָא בְּיוֹמָא דָא:
Now we need to examine this - on Passover Israel is removed from the bread that is called chametz (leavened), as it is written (Exodus 13:7) "and you shall not see any leavened bread", and it is written (Exodus 12:19), "for anyone who eats leavening etc."
What is the reason for this? Because of the preciousness of that bread which is called matzah. For now that Israel has merited a more elevated form of bread, is it not therefore appropriate to do away with chametz and make it completely invisible? But why, then, does this offering [on Shavuot] include chametz? As it is written, (Leviticus 23:17) "it shall be a measure of choice flour, baked with leavening." And furthermore, on this day when the evil inclination is vanquished, and the Torah - which is called "freedom" - is present?
Rather, it can be likened to a King who had a single son who grew weak. One day he had a desire to eat. They said "let the King's son eat this healing food, and as long as he eats it, let no other kinds of food and nourishment be found throughout the house." And thus they did. After [the son] ate this healing food, [the King] said, "from this point and onward he can eat whatever he desires and it will not be able to harm him."
So too, when Israel left Egypt they did not know the primary root and secret of faith. The Holy Blessed One said, "let Israel taste this healing food, and as long as they eat this healing food they shall not see any other kinds of food." Once they ate the matzah, which provided them the healing to enter into and know the secret of faith, the Holy Blessed One said, "from here and onward, they can see and eat chametz, for it can no longer harm them." And all the more so on the day of Shavuot, when the supernal bread is provided which offers healing from all;
For this reason chametz is offered to burn on the altar.
שְׁנֵי מִינֵי לֶחֶם אָכְלוּ יִשְׂרָאֵל, אֶחָד, כְּשֶׁיָּצְאוּ מִמִּצְרַיִם אָכְלוּ מַצָה לֶחֶם עֹנִי שֶׁהוּא לֶחֶם מִן הַמַּלְכוּת. וְאֶחָד, בַּמִּדְבָּר, שֶׁאָכְלוּ לֶחֶם מִן הַשָּׁמַיִם שֶׁכָּתוּב, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמַיִם. וְעַל כֵּן הַקָּרְבָּן שֶׁל יוֹם הַזֶּה שֶׁל חַג הַשָּׁבוּעוֹת, הוּא לֶחֶם, וְעַל הַלֶּחֶם נִקְרָב כָּל שְׁאָר הַקָּרְבָּנוֹת, הַלֶּחֶם הוּא עִקָּר, שֶׁכָּתוּב, וְהִקְרַבְתֶּם עַל הַלֶּחֶם שִׁבְעַת כְּבָשִׂים וְגוֹ' מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה וְגוֹ'. שֶׁזֶה הוּא לֶחֶם שֶׁהֱחְכִּימוּ בּוֹ יִשְׂרָאֵל חָכְמָה עֶלְיוֹנָה שֶׁל הַתּוֹרָה, וּבָאוּ בִּדְרָכֶיהָ. עַתָּה יֵשׁ לְהִסְתַּכֵּל, בַּפֶּסַח יָצְאוּ יִשְׂרָאֵל מֵהַלֶּחֶם שֶׁנִּקְרָא חָמֵץ, שֶׁכָּתוּב, וְלֹא יֵרָאֶה לְךְ חָמֵץ. וְכָתוּב כִּי כָּל אוֹכֵל מַחְמֶצֶת. מַהוּ הַטַּעַם יָצְאוּ מֵחָמֵץ, הוּא מִשּׁוּם הַכָּבוֹד שֶׁל לֶחֶם הַהוּא שֶׁנִּקְרָא מַצָה. וְשׁוֹאֵל, עַתָּה שֶׁזָּכוּ יִשְׂרָאֵל לְלֶחֶם עֶלְיוֹן יוֹתֵר, לְלֶחֶם דְּז''א, לֹא יָפֶה הָיָה שֶׁיִּתְבַּטֵּל הֶחָמֵץ וְלֹא יֵרָאֶה כְּלָל. וְלָמָּה קָרְבָּן זֶה שֶׁל לֶחֶם הַבִּכּוּרִים הָיָה חָמֵץ, שֶׁכָּתוּב, סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה. עוֹד, הֲרֵי בַּיּוֹם הַזֶּה נִתְבַּטֵּל הַיֵּצֶר הָרַע, שֶׁהוּא נִקְרָא חָמֵץ, כִּי הַתּוֹרָה שֶׁנִּקְרָא חֵרוּת נִמְצֵאת וְלָמָּה הֵבִיאוּ חָמֵץ. אֶלָּא בְּדוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן יָחִיד, וְנֶחֱלָה, יוֹם אֶחָד הָיָה מִשְׁתּוֹקֵק לֶאֱכֹל. אָמְרוּ, יֹאכַל בְּנוֹ שֶׁל הַמֶּלֶךְ רְפוּאָה זוֹ וְטֶרֶם שֶׁיֹּאכַל אוֹתוֹ לֹא יִמָּצֵא שׁוּם מַאֲכָל וּמָזוֹן אַחֵר בַּבַּיִת. עָשׂוּ כָּךְ. כֵּיוָן שֶׁאָכַל הָרְפוּאָה הַהוּא אָמַר, מִכָּאן וָהָלְאָה יֹאכַל כָּל מַה שֶּׁרוֹצֶה, וְלֹא יוּכָל לְהַזִּיק לוֹ. כָּךְ, כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, לֹא הָיוּ יוֹדְעִים הָעִקָּר וְהַסּוֹד שֶׁל הָאֱמוּנָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִטְעֲמוּ יִשְׂרָאֵל רְפוּאָה וְכָל עוֹד שֶׁיֹּאכְלוּ רְפוּאָה זוֹ לֹא יֵרָאֶה לָהֶם מַאֲכָל אַחֵר, דְּהַיְנוּ חָמֵץ כֵּיוָן שֶׁאָכְלוּ מַצָה, שֶׁהִיא רְפוּאָה לָבֹא וְלָדַעַת בְּסוֹד הָאֱמוּנָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מִכָּאן וָהָלְאָה, רָאוּי לָהֶם חָמֵץ, וְיֹאכְלוּ אוֹתוֹ, כִּי אֵינוֹ יָכוֹל עוֹד לְהַזִּיק לָהֶם. וְכָל שֶׁכֵּן בְּיוֹם הַשָּׁבוּעוֹת, שֶׁנִּמְצָא לֶחֶם הָעֶלְיוֹן, שֶׁהוּא רְפוּאָה לְגַמְרֵי. וְעַל כֵּן מַקְרִיבִים חָמֵץ, שֶׁיִּשָּׂרֵף עַל הַמִּזְבֵּחַ, דְּהַיְנוּ עַל יְדֵי הַקָּרְבָּנוֹת שֶׁמַּקְרִיבִים עַל הַמִּזְבֵּחַ, וּמַקְרִיבִים שְׁתֵּי הַלֶּחֶם אֲחֵרִים, עַל יְדֵי תְּנוּפָה עִמָּהֶם יַחַד, וְהֶחָמֵץ שֶׁהוּא הַיֵּצֶר הָרַע נִשְׂרָף בְּאֵשׁ הַמִּזְבֵּחַ, עַל יְדֵי הַקָּרְבָּנוֹת, וְאֵינוֹ יָכוֹל לִשְׁלֹט וּלְהַזִּיק לְיִשְׂרָאֵל. וּמִשּׁוּם זֶה יִשְׂרָאֵל הַקְּדוֹשִׁים מִתְדַבְּקִים בּוֹ בַּקָּדוֹשׁ בָּרוּךְ הוּא בַּיּוֹם הַזֶּה בִּרְפוּאָה שֶׁל הַתּוֹרָה.
הלכה פסוקה
א. כְּשֵׁם שֶׁאָסוּר לִקְרוֹת כְּנֶגֶד צוֹאָה וּמֵי רַגְלַיִם עַד שֶׁיַּרְחִיק כַּךְ אָסוּר לִקְרוֹת כְּנֶגֶד הָעֶרְוָה עַד שֶׁיַּחֲזִיר פָּנָיו. אֲפִלּוּ נָכְרִי אוֹ קָטָן לֹא יִקְרָא כְּנֶגֶד עֶרְוָתָן וַאֲפִלּוּ מְחִיצָה שֶׁל זְכוּכִית מַפְסֶקֶת שֶׁהוֹאִיל וְהוּא רוֹאֶה אוֹתָהּ אָסוּר לִקְרוֹת עַד שֶׁיַּחֲזִיר פָּנָיו. וְכָל גּוּף הָאִשָּׁה עֶרְוָה לְפִיכָךְ לֹא יִסְתַּכֵּל בְּגוּף הָאִשָּׁה כְּשֶׁהוּא קוֹרֵא וַאֲפִלּוּ אִשְׁתּוֹ וְאִם הָיָה מְגוּלֶה טֶפַח מְגוּפָהּ לֹא יִקְרָא כְּנֶגְדָּהּ:
ב. וּכְשֵׁם שֶׁהוּא אָסוּר כְּנֶגֶד עֶרְוַת אֲחֵרִים כַּךְ הוּא אָסוּר לִקְרוֹת כְּנֶגֶד עֶרְוָתוֹ. לֹא יִקְרָא כְּשֶׁהוּא עָרוּם עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ. הָיְתָה חֲגוֹרָה שֶׁל בֶּגֶד אוֹ עוֹר אוֹ שָׂק עַל מָתְנָיו אַף עַל פִּי שֶׁשְּׁאַר גּוֹפוֹ עָרוּם מֻתָּר לוֹ לִקְרוֹת קְרִיאַת שְׁמַע וְהוּא שֶׁלֹּא יִהְיֶה עֲקְיבוֹ נוֹגֵעַ בְּעֶרְוָתוֹ. הָיָה יָשֵׁן בְּטַלִּיתוֹ וְהָיָה עָרוּם חוֹצֵץ בְּטַלִּיתוֹ מִתַּחַת לִבּוֹ וְקוֹרֵא. אֲבָל לֹא יָחוֹץ צַוָּארוֹ וְיִקְרָא מִפְּנֵי שֶׁלִּבּוֹ רוֹאֶה אֶת הָעֶרְוָה וְנִמְצָא כְּמוֹ שֶׁקּוֹרֵא בְּלֹא חֲגוֹרָה:
Just as the Shema may not be read in a place where there is ordure or urine till he has moved away [to a distance of at least four cubits], so it is forbidden to read the Shema in the presence of any person, even a gentile or child, whose privy parts are exposed, even though a glass partition separates him from them, unless he turns away his face. Since he is able to see, he may not read the Shema, unless he turns away his face. Any part of a woman's body falls under the same rule. Hence, while reading the Shema, one must not gaze at a woman's body, even if she is his wife. And if a hand-breadth of a part of her body [which is usually covered] is exposed, he must not read the Shema while facing it.
And just as one is forbidden to read the Shema in the presence of any one, the lower part of whose body is exposed, so it is forbidden for anyone to read it, who is himself in the same condition. One must accordingly not read it when nude, till he covers his nakedness. If his loins are covered with a girdle of cloth, skin or sacking, he may read the Shema, even though the rest of the body is uncovered, provided that (when sitting cross-legged) his heel does not touch his privy parts. If he is lying under a coverlid, and is otherwise without clothing, he should draw the coverlid closely below his heart, and then read the Shema. But he should not draw it about his neck and read it, for in that case there would be nothing separating his heart from the lower part of his body, and he would be in the same class with one who recites the Shema without wearing a girdle.
מוסר
כְּתִיב (דברים כ''ח) תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב וְגוֹ'. כִּי הָעֲבוֹדָה אִם הוּא בְּעִצָבוֹן דּוֹמֶה לְעֶבֶד הָעוֹבֵד לְרַבּוֹ בְּפָנִים עֲצֵבוֹת וְזוֹעֲפוֹת. וּכְתִיב (משלי י') בִּרְכַּת ה' הִיא תַּעֲשִׁיר וְלֹא יוֹסִיף עֶצֶב עִמָּהּ כִּי הָעִצָבוֹן הוּא נִמְשָׁךְ מִזּוּהֲמַת סמא''ל וְנָחָשׁ שֶׁהִטִּילוּ בְּאָדָם וְחַוָה כְּמוֹ שֶׁכָּתוּב בְּאָדָם (בראשית ג') בְּעִצָבוֹן תֹּאכְלֶנָּה וּכְתִיב (שם) בְּעֶצֶב תֵּלְדִי בָנִים. וְעַל יְדֵי כֵּן הַקָדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיה מִסְתַּלְקִין מֵעָלָיו. וְהָרְאָיָה מִיַּעֲקֹב בְּחִיר שֶׁבְּאָבוֹת שֶׁנִּסְתַּלְּקָה מִמֶּנּוּ שְׁכִינָה וְרוּחַ הַקֹּדֶשׁ שְׁנַיִם וְעֶשְׂרִים שָׁנָה שֶׁפִּירֵשׁ יוֹסֵף מִמֶּנּוּ וּכְשֶׁשָׂמַח בִּבְשׂוֹרָתוֹ כְּתִיב (שם מ''ה) וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקּדֶשׁ: