תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
לט (ה) וְחֵ֨שֶׁב אֲפֻדָּת֜וֹ אֲשֶׁ֣ר עָלָ֗יו מִמֶּ֣נּוּ הוּא֮ כְּמַעֲשֵׂ֒הוּ֒ זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מׇשְׁזָ֑ר כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃ {ס}
וְהֶמְיַן תִּקּוּנֵיהּ דִּי עֲלוֹהִי מִנֵּיהּ הוּא כְּעוֹבָדוֹהִי דַּהֲבָא תִּכְלָא וְאַרְגְּוָנָא וּצְבַע זְהוֹרִי וּבוּץ שְׁזִיר כְּמָא דִי פַקִּיד יְיָ יָת משֶׁה:
(ו) וַֽיַּעֲשׂוּ֙ אֶת־אַבְנֵ֣י הַשֹּׁ֔הַם מֻֽסַבֹּ֖ת מִשְׁבְּצֹ֣ת זָהָ֑ב מְפֻתָּחֹת֙ פִּתּוּחֵ֣י חוֹתָ֔ם עַל־שְׁמ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל׃
וַעֲבָדוּ יָת אַבְנֵי בוּרְלָא מְשַׁקְּעָן מְרַמְּצָן דִּדְהָב גְּלִיפָן כְּתַב מְפָרַשׁ עַל שְׁמָהַת בְּנֵי יִשְׂרָאֵל:
(ז) וַיָּ֣שֶׂם אֹתָ֗ם עַ֚ל כִּתְפֹ֣ת הָאֵפֹ֔ד אַבְנֵ֥י זִכָּר֖וֹן לִבְנֵ֣י יִשְׂרָאֵ֑ל כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃ {פ}
וְשַׁוִּי יָתְהוֹן עַל כִּתְפָּא דְאֵפוֹדָא אַבְנֵי דוּכְרָנָא לִבְנֵי יִשְׂרָאֵל כְּמָא דִי פַּקִּיד יְיָ יָת משֶׁה:
(ח) וַיַּ֧עַשׂ אֶת־הַחֹ֛שֶׁן מַעֲשֵׂ֥ה חֹשֵׁ֖ב כְּמַעֲשֵׂ֣ה אֵפֹ֑ד זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ מׇשְׁזָֽר׃
וַעֲבַד יָת חוּשְׁנָא עוֹבַד אָמָּן כְּעוֹבָדֵי אֵפוֹדָא דַּהֲבָא תִּכְלָא וְאַרְגְּוָנָא וּצְבַע זְהוֹרִי וּבוּץ שְׁזִיר:
(ט) רָב֧וּעַ הָיָ֛ה כָּפ֖וּל עָשׂ֣וּ אֶת־הַחֹ֑שֶׁן זֶ֧רֶת אׇרְכּ֛וֹ וְזֶ֥רֶת רׇחְבּ֖וֹ כָּפֽוּל׃
מְרַבַּע הֲוָה עֵיף עֲבָדוּ יָת חוּשְׁנָא זֶרְתָּא אֻרְכֵּיהּ וְזֶרְתָּא פְתָיֵהּ עֵיף:
(י) וַיְמַ֨לְאוּ־ב֔וֹ אַרְבָּעָ֖ה ט֣וּרֵי אָ֑בֶן ט֗וּר אֹ֤דֶם פִּטְדָה֙ וּבָרֶ֔קֶת הַטּ֖וּר הָאֶחָֽד׃
וְאַשְׁלִימוּ בֵיהּ אַרְבְּעָא סִדְרֵי אֶבֶן טָבָא סִדְרָא קַדְמָאָה סַמְקָן יַרְקָן וּבַרְקָן סִדְרָא חָד:
39 (5) And the finely wrought girdle of the efod, that was upon it, was of the same, according to its work; of gold, blue, and purple, and scarlet, and fine twined linen; as the Lord commanded Moshe.
(6) And they arranged the shoham stones enclosed in fixtures of gold, graven, as signets are graven, with the names of the children of Yisra᾽el.
(7) And he put them on the shoulders of the efod, that they should be stones of memorial to the children of Yisra᾽el; as the Lord commanded Moshe.
(8) And he made the breastplate of artistic work, like the work of the efod; of gold, blue, and purple, and scarlet, and fine twined linen.
(9) It was foursquare; they made the breastplate double: a span was its length, and a span its breadth, being doubled.
(10) And they set in it four rows of stones: the first row was a ruby, a chrysolithe, and a beryl: this was the first row.
נביאים
ח (ד) וַֽיַּעֲל֞וּ אֶת־אֲר֤וֹן יְהֹוָה֙ וְאֶת־אֹ֣הֶל מוֹעֵ֔ד וְאֶת־כׇּל־כְּלֵ֥י הַקֹּ֖דֶשׁ אֲשֶׁ֣ר בָּאֹ֑הֶל וַיַּעֲל֣וּ אֹתָ֔ם הַכֹּהֲנִ֖ים וְהַלְוִיִּֽם׃
וְאַסִיקוּ יַת אֲרוֹנָא דַייָ וְיַת מַשְׁכַּן זִמְנָא וְיַת כָּל מָנֵי קוּדְשָׁא דִי בְמַשְׁכְּנָא וְאַסִיקוּ יַתְהוֹן כַּהֲנַיָא וְלֵיוָאֵי:
(ה) וְהַמֶּ֣לֶךְ שְׁלֹמֹ֗ה וְכׇל־עֲדַ֤ת יִשְׂרָאֵל֙ הַנּוֹעָדִ֣ים עָלָ֔יו אִתּ֖וֹ לִפְנֵ֣י הָאָר֑וֹן מְזַבְּחִים֙ צֹ֣אן וּבָקָ֔ר אֲשֶׁ֧ר לֹֽא־יִסָּפְר֛וּ וְלֹ֥א יִמָּנ֖וּ מֵרֹֽב׃
וּמַלְכָּא שְׁלֹמֹה וְכָל כְּנִשְׁתָּא דְיִשְׂרָאֵל דְאִזְדַמְנוּ עֲלוֹהִי קַיְמִין עִמֵיהּ קֳדָם אֲרוֹנָא מִנַכְסִין עָאן וְתוֹרִין דְלָא יִתְחַשְׁבוּן וְלָא יִתְמְנוּן מִסְגֵי:
(ו) וַיָּבִ֣אוּ הַ֠כֹּהֲנִ֠ים אֶת־אֲר֨וֹן בְּרִית־יְהֹוָ֧ה אֶל־מְקוֹמ֛וֹ אֶל־דְּבִ֥יר הַבַּ֖יִת אֶל־קֹ֣דֶשׁ הַקֳּדָשִׁ֑ים אֶל־תַּ֖חַת כַּנְפֵ֥י הַכְּרוּבִֽים׃
וְאָעִילוּ כַהֲנַיָא יַת אֲרוֹן קְיָמָא דַייָ לְאַתְרֵיהּ לְבֵית כַּפּוֹרֵי דִי מְתַקֵן לֵיהּ בְּגוֹ בֵיתָא לְקוֹדֶשׁ קוּדְשַׁיָא לִתְחוֹת כַּנְפֵי כְרוּבַיָא:
(ז) כִּ֤י הַכְּרוּבִים֙ פֹּרְשִׂ֣ים כְּנָפַ֔יִם אֶל־מְק֖וֹם הָאָר֑וֹן וַיָּסֹ֧כּוּ הַכְּרֻבִ֛ים עַל־הָאָר֥וֹן וְעַל־בַּדָּ֖יו מִלְמָֽעְלָה׃
אֲרֵי כְרוּבַיָא פְּרִיסַן גַדְפֵיהוֹן עַל אֲתַר אֲרוֹנָא וּמַטְלִין כְּרוּבַיָא עַל אֲרוֹנָא וְעַל אֲרִיחוֹהִי מִלְעֵילָא:
(ח) וַֽיַּאֲרִ֘כוּ֮ הַבַּדִּים֒ וַיֵּֽרָאוּ֩ רָאשֵׁ֨י הַבַּדִּ֤ים מִן־הַקֹּ֙דֶשׁ֙ עַל־פְּנֵ֣י הַדְּבִ֔יר וְלֹ֥א יֵרָא֖וּ הַח֑וּצָה וַיִּ֣הְיוּ שָׁ֔ם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃
וַאֲרִיכוּן אֲרִיחַיָא וּמִתְחַזָן רֵישֵׁי אֲרִיחַיָא מִן קוּדְשָׁא עַל אַפֵּי בֵית כַּפּוֹרֵי וְלָא מִתְחַזָן לְבָרָא וַהֲווֹ תַמָן עַד יוֹמָא הָדֵין:
(ט) אֵ֚ין בָּֽאָר֔וֹן רַ֗ק שְׁנֵי֙ לֻח֣וֹת הָאֲבָנִ֔ים אֲשֶׁ֨ר הִנִּ֥חַ שָׁ֛ם מֹשֶׁ֖ה בְּחֹרֵ֑ב אֲשֶׁ֨ר כָּרַ֤ת יְהֹוָה֙ עִם־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּצֵאתָ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃
לֵית בַּאֲרוֹנָא לְחוֹד תְּרֵין לוּחֵי אַבְנַיָא דְאַצְנַע תַּמָן מֹשֶׁה בְּחוֹרֵב דִי עִלַוֵיהוֹן כְּתִיבִין עַשְׂרָא פִּתְגָמֵי קְיָמָא דִגְזַר יְיָ עִם בְּנֵי יִשְׂרָאֵל בְּמִפַּקְהוֹן מֵאַרְעָא דְמִצְרָיִם:
8 (4) And they brought up the ark of the Lord, and the Tent of Meeting, and all the holy vessels that were in the Tent, even those did the priests and the Levites bring up.
(5) And king Shelomo, and all the congregation of Yisra᾽el, that were assembled to him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.
(6) And the priests brought in the ark of the covenant of the Lord to its place, into the sanctuary of the house, to the most holy place, under the wings of the keruvim.
(7) For the keruvim spread out their two wings over the place of the ark, and the keruvim covered the ark and its poles above.
(8) And they drew out the poles, so that the ends of the poles were seen from the holy place, before the sanctuary, though they were not seen outside: and there they are to this day.
(9) There was nothing in the ark save the two tablets of stone, which Moshe put there at Ḥorev, when the Lord made a covenant with the children of Yisra᾽el, when they came out of the land of Miżrayim.
כתובים
כא (ד) רוּם־עֵ֭ינַיִם וּרְחַב־לֵ֑ב נִ֖ר רְשָׁעִ֣ים חַטָּֽאת׃
רָמוּת עַיְנֵי וּבְעֵי לִבָּא וּשְׁרָגָא דְרַשִׁיעֵי לְחֶטְאָה:
(ה) מַחְשְׁב֣וֹת חָ֭רוּץ אַךְ־לְמוֹתָ֑ר וְכׇל־אָ֝֗ץ אַךְ־לְמַחְסֽוֹר׃
מַחְשְׁבָתָא דְגָבְיָן לְיוּתְרָגָא וְרִגְלָא דִמְסַרְהֲבָא לְחוּסְרָנָא:
(ו) פֹּ֣עַל אֹ֭צָרוֹת בִּלְשׁ֣וֹן שָׁ֑קֶר הֶ֥בֶל נִ֝דָּ֗ף מְבַקְשֵׁי־מָֽוֶת׃
מַעְבְּדָנוּתָא דְסִימָתָא בְּלִשָׁנָא דְשִׁקְרָא וְיִתְחַבְּלוּן וְיִנַתְּרוּן אִלֵין דְבָעְיָן לְמוֹתָא:
(ז) שֹׁד־רְשָׁעִ֥ים יְגוֹרֵ֑ם כִּ֥י מֵ֝אֲנ֗וּ לַעֲשׂ֥וֹת מִשְׁפָּֽט׃
דִכוּנָא דְרַשִׁיעֵי יָעֲלִנוּן וְלָא צָבְיָן דְיַעְבְּדוּן דִינָא:
(ח) הֲפַכְפַּ֬ךְ דֶּ֣רֶךְ אִ֣ישׁ וָזָ֑ר וְ֝זַ֗ךְ יָשָׁ֥ר פׇּעֳלֽוֹ׃
דְהַפֵּךְ אָרְחֵיהּ דְגַבְרָא הוּא נוּכְרְאָה וְדִדְכֵי תְּרִיצָן עוֹבָדוֹהִי:
(ט) ט֗וֹב לָשֶׁ֥בֶת עַל־פִּנַּת־גָּ֑ג מֵאֵ֥שֶׁת מִ֝דְיָנִ֗ים וּבֵ֥ית חָֽבֶר׃
טָב לְמֵיתַב עַל קַרְנָא דְאִגְרָא מִן אִתְּתָא תַּגְרָנִיתָא וּבֵיתָא טָרְקָא:
21 (4) A haughty look, and a proud heart are the sinful growth of the wicked.
(5) The thoughts of the diligent tend only to plenteousness; but everyone that is hasty comes to want.
(6) The getting of treasures by a lying tongue is a fleeting vapour: they lead to death.
(7) The robbery of the wicked shall destroy them; because they refuse to do justice.
(8) The way of some men is crooked and strange; but as for the pure, his work is right.
(9) It is better to dwell in a corner of the housetop, than with a brawling woman in a roomy house.
משנה
א. חֶזְקַת הַבָּתִּים וְהַבּוֹרוֹת וְהַשִּׁיחִין וְהַמְּעָרוֹת וְהַשּׁוֹבָכוֹת וְהַמֶּרְחֲצָאוֹת וּבֵית הַבַּדִּין וּבֵית הַשְּׁלָחִין וְהָעֲבָדִים וְכָל שֶׁהוּא עוֹשֶׂה פֵרוֹת תָּדִיר, חֶזְקָתָן שָׁלֹשׁ שָׁנִים מִיּוֹם לְיוֹם. שְׂדֵה הַבַּעַל, חֶזְקָתָהּ שָׁלֹשׁ שָׁנִים, וְאֵינָהּ מִיּוֹם לְיוֹם, רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה חֳדָשִׁים בָּרִאשׁוֹנָה וּשְׁלֹשָׁה בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָאֶמְצַע, הֲרֵי שְׁמֹנָה עָשָׂר חֹדֶשׁ. רַבִּי עֲקִיבָא אוֹמֵר, חֹדֶשׁ בָּרִאשׁוֹנָה וְחֹדֶשׁ בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָּאֶמְצַע, הֲרֵי אַרְבָּעָה עָשָׂר חֹדֶשׁ. אָמַר רַבִּי יִשְׁמָעֵאל, בַּמֶּה דְבָרִים אֲמוּרִים, בִּשְׂדֵה לָבָן. אֲבָל בִּשְׂדֵה אִילָן, כָּנַס אֶת תְּבוּאָתוֹ, מָסַק אֶת זֵיתָיו, כָּנַס אֶת קֵיצוֹ, הֲרֵי אֵלּוּ שָׁלֹשׁ שָׁנִים:
ב. שָׁלֹשׁ אֲרָצוֹת לַחֲזָקָה, יְהוּדָה וְעֵבֶר הַיַּרְדֵּן וְהַגָּלִיל. הָיָה בִיהוּדָה וְהֶחֱזִיק בַּגָּלִיל, בַּגָּלִיל וְהֶחֱזִיק בִּיהוּדָה, אֵינָהּ חֲזָקָה, עַד שֶׁיְּהֵא עִמּוֹ בַמְּדִינָה. אָמַר רַבִּי יְהוּדָה, לֹא אָמְרוּ שָׁלֹשׁ שָׁנִים אֶלָּא כְדֵי שֶׁיְּהֵא בְאַסְפַּמְיָא, וְיַחֲזִיק שָׁנָה, וְיֵלְכוּ וְיוֹדִיעוּהוּ שָׁנָה, וְיָבֹא לְשָׁנָה אַחֶרֶת:
ג. כָּל חֲזָקָה שֶׁאֵין עִמָּהּ טַעֲנָה, אֵינָהּ חֲזָקָה. כֵּיצַד, אָמַר לוֹ, מָה אַתָּה עוֹשֶׂה בְתוֹךְ שֶׁלִּי, וְהוּא אָמַר לוֹ, שֶׁלֹּא אָמַר לִי אָדָם דָּבָר מֵעוֹלָם, אֵינָהּ חֲזָקָה. שֶׁמָּכַרְתָּ לִי, שֶׁנָּתַתָּ לִי בְמַתָּנָה, אָבִיךָ מְכָרָהּ לִי, אָבִיךָ נְתָנָהּ לִי בְמַתָּנָה, הֲרֵי זוֹ חֲזָקָה. וְהַבָּא מִשּׁוּם יְרֻשָּׁה, אֵינוֹ צָרִיךְ טַעֲנָה. הָאֻמָּנִין וְהַשֻּׁתָּפִים וְהָאֲרִיסִין וְהָאַפּוֹטְרוֹפִּין, אֵין לָהֶם חֲזָקָה. אֵין לָאִישׁ חֲזָקָה בְּנִכְסֵי אִשְׁתּוֹ, וְלֹא לָאִשָּׁה חֲזָקָה בְּנִכְסֵי בַעְלָהּ, וְלֹא לָאָב בְּנִכְסֵי הַבֵּן, וְלֹא לַבֵּן בְּנִכְסֵי הָאָב. בַּמֶּה דְבָרִים אֲמוּרִים, בְּמַחֲזִיק, אֲבָל בְּנוֹתֵן מַתָּנָה, וְהָאַחִין שֶׁחָלְקוּ, וְהַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, נָעַל וְגָדַר וּפָרַץ כָּל שֶׁהוּא, הֲרֵי זוֹ חֲזָקָה:
ד. הָיוּ שְׁנַיִם מְעִידִין אוֹתוֹ שֶׁאֲכָלָהּ שָׁלֹשׁ שָׁנִים, וְנִמְצְאוּ זוֹמְמִין, מְשַׁלְּמִין לוֹ אֶת הַכֹּל. שְׁנַיִם בָּרִאשׁוֹנָה, וּשְׁנַיִם בַּשְּׁנִיָּה, וּשְׁנַיִם בַּשְּׁלִישִׁית, מְשָׁלְשִׁין בֵּינֵיהֶם. שְׁלֹשָׁה אַחִים וְאֶחָד מִצְטָרֵף עִמָּהֶם, הֲרֵי אֵלּוּ שָׁלֹשׁ עֵדֻיּוֹת, וְהֵן עֵדוּת אַחַת לַהֲזָמָה:
ה. אֵלּוּ דְבָרִים שֶׁיֵּשׁ לָהֶם חֲזָקָה, וְאֵלּוּ דְבָרִים שֶׁאֵין לָהֶם חֲזָקָה. הָיָה מַעֲמִיד בְּהֵמָה בֶחָצֵר, תַּנּוּר, וְכִירַיִם, וְרֵחַיִם, וּמְגַדֵּל תַּרְנְגוֹלִין, וְנוֹתֵן זִבְלוֹ בֶחָצֵר, אֵינָהּ חֲזָקָה. אֲבָל עָשָׂה מְחִצָּה לִבְהֶמְתּוֹ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְכֵן לַתַּנּוּר, וְכֵן לַכִּירַיִם, וְכֵן לָרֵחַיִם, הִכְנִיס תַּרְנְגוֹלִין לְתוֹךְ הַבַּיִת, וְעָשָׂה מָקוֹם לְזִבְלוֹ עָמֹק שְׁלֹשָׁה אוֹ גָבוֹהַּ שְׁלֹשָׁה, הֲרֵי זוֹ חֲזָקָה:
ו. הַמַּרְזֵב אֵין לוֹ חֲזָקָה, וְיֵשׁ לִמְקוֹמוֹ חֲזָקָה. הַמַּזְחִילָה יֶשׁ לָהּ חֲזָקָה. סֻלָּם הַמִּצְרִי אֵין לוֹ חֲזָקָה, וְלַצּוֹרִי יֶשׁ לוֹ חֲזָקָה. חַלּוֹן הַמִּצְרִית אֵין לָהּ חֲזָקָה, וְלַצּוֹרִית יֶשׁ לָהּ חֲזָקָה. אֵיזוֹ הִיא חַלּוֹן הַמִּצְרִית, כָּל שֶׁאֵין רֹאשׁוֹ שֶׁל אָדָם יָכוֹל לִכָּנֵס לְתוֹכָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם יֶשׁ לָהּ מַלְבֵּן, אַף עַל פִּי שֶׁאֵין רֹאשׁוֹ שֶׁל אָדָם יָכוֹל לִכָּנֵס לְתוֹכָהּ, הֲרֵי זוֹ חֲזָקָה. הַזִּיז, עַד טֶפַח, יֶשׁ לוֹ חֲזָקָה, וְיָכוֹל לִמְחוֹת. פָּחוֹת מִטֶּפַח, אֵין לוֹ חֲזָקָה, וְאֵין יָכוֹל לִמְחוֹת:
ז. לֹא יִפְתַּח אָדָם חַלּוֹנוֹתָיו לַחֲצַר הַשֻּׁתָּפִין. לָקַח בַּיִת בְּחָצֵר אַחֶרֶת, לֹא יִפְתְּחֶנָּה לַחֲצַר הַשֻּׁתָּפִין. בָּנָה עֲלִיָּה עַל גַּבֵּי בֵיתוֹ, לֹא יִפְתָּחֶנָּה לַחֲצַר הַשֻּׁתָּפִין. אֶלָּא אִם רָצָה, בּוֹנֶה אֶת הַחֶדֶר לִפְנִים מִבֵּיתוֹ, וּבוֹנֶה עֲלִיָּה עַל גַּבֵּי בֵיתוֹ וּפוֹתְחָהּ לְתוֹךְ בֵּיתוֹ. לֹא יִפְתַּח אָדָם לַחֲצַר הַשֻּׁתָּפִין פֶּתַח כְּנֶגֶד פֶּתַח וְחַלּוֹן כְּנֶגֶד חַלּוֹן. הָיָה קָטָן, לֹא יַעֲשֶׂנּוּ גָדוֹל. אֶחָד, לֹא יַעֲשֶׂנּוּ שְׁנָיִם. אֲבָל פּוֹתֵחַ הוּא לִרְשׁוּת הָרַבִּים פֶּתַח כְּנֶגֶד פֶּתַח וְחַלּוֹן כְּנֶגֶד חַלּוֹן. הָיָה קָטָן, עוֹשֶׂה אוֹתוֹ גָדוֹל. אֶחָד, עוֹשֶׂה אוֹתוֹ שְׁנָיִם:
ח. אֵין עוֹשִׂין חָלָל תַּחַת רְשׁוּת הָרַבִּים, בּוֹרוֹת שִׁיחִין וּמְעָרוֹת. רַבִּי אֱלִיעֶזֶר מַתִּיר כְּדֵי שֶׁתְּהֵא עֲגָלָה מְהַלֶּכֶת וּטְעוּנָה אֲבָנִים. אֵין מוֹצִיאִין זִיזִין וּגְזֻזְטְרָאוֹת לִרְשׁוּת הָרַבִּים, אֶלָּא אִם רָצָה כּוֹנֵס לְתוֹךְ שֶׁלּוֹ וּמוֹצִיא. לָקַח חָצֵר וּבָהּ זִיזִין וּגְזֻזְטְרָאוֹת, הֲרֵי זוֹ בְחֶזְקָתָהּ:
1. With regard to the presumptive ownership of houses; and of pits; and of ditches; and of caves, which are used to collect water; and of dovecotes; and of bathhouses; and of olive presses; and of irrigated fields, which must be watered by people; and of slaves; and all similar property that constantly, i.e., throughout the year, generates profits, their presumptive ownership is established by working and profiting from them for a duration of three years from day to day. If the one in possession of the property can prove that he worked and profited from it for the previous three full years, there is a presumption that it belongs to him, and would remain in his possession if another were to claim that the property belonged to him or to his ancestors. With regard to a non-irrigated field, i.e., one that is watered by rain, in which produce grows during certain seasons during the year, its presumption of ownership is established in three years, but they are not from day to day, since the fields are not worked and harvested continually throughout the three-year period. Rabbi Yishmael says: Three months of possession in the first year, three months of possession in the last year, and twelve months of possession in the middle, which are eighteen months, suffice to establish the presumption of ownership with regard to a non-irrigated field. Rabbi Akiva says: A month of possession in the first year, and a month of possession in the last year, and twelve months of possession in the middle, which are fourteen months, suffice to establish the presumption of ownership with regard to a non-irrigated field. Rabbi Yishmael said: In what case is this statement, that eighteen months are required for a non-irrigated field, said? It is said with regard to a white field [bisdeh lavan], i.e., a grain field. But with regard to a field of trees, once he gathered his produce, and then harvested his olives, and then gathered his figs, these three harvests are the equivalent of three years. Since he harvested three types of produce, this is equivalent to having possessed the field for three years.
2. There are three independent lands in Eretz Yisrael with regard to establishing presumptive ownership: Judea, and Transjordan, and the Galilee. If the prior owner of the field was in Judea and another took possession of his field in the Galilee, or if he was in the Galilee and another took possession of his field in Judea, the possessor does not establish presumptive ownership until the one possessing the field will be with the prior owner in one province. Rabbi Yehuda says: The Sages said that establishing presumptive ownership requires three years only in order that if the owner will be in Spain [Aspamya], and another possesses his field for a year, people will go and inform the owner by the end of the next year, and the owner will come back in the following year and take the possessor to court.
3. Any possession that is not accompanied by a claim explaining how the possessor became the owner is not sufficient to establish the presumption of ownership. How so? If the prior owner said to the possessor: What are you doing in my land? And the possessor said to him in response: I am in possession of the land because no person ever said anything to me about my being here, i.e., he states no valid claim as to why he would be the owner of the land, his mere use is not sufficient to establish the presumption of ownership. But if the possessor claimed: I am in possession of the land because you sold it to me, or: Because you gave it to me as a gift, or: Because your father sold it to me, or: Because your father gave it to me as a gift, these are valid claims to ownership. In these cases, his possession is sufficient to establish the presumption of ownership. And one who comes to claim the land based on inheritance does not need a claim explaining why his ancestors had a right to the land. Craftsmen who are in possession of items that they are repairing, and partners, and sharecroppers, and stewards [veha’apotropin] do not have the ability to establish the presumption of ownership with regard to property in their possession, as their possession is not indicative of ownership. Similarly, a man does not have the ability to establish the presumption of ownership with regard to his wife’s property, and a wife does not have the ability to establish the presumption of ownership with regard to her husband’s property. And a father similarly does not have the ability to establish the presumption of ownership with regard to a son’s property, and a son does not have the ability to establish the presumption of ownership with regard to a father’s property. A husband and wife, or son and father, use each other’s property freely. Possession is therefore not indicative of ownership. The mishna continues: In what case is this statement, that one establishes the presumption of ownership after profiting from the property for a certain duration, with the exception of the above people, said? It is said in a case of one who has mere possession of the property, which does, in some cases, serve as proof of ownership. But in a case where another person gives one a gift, or there are brothers who divided their inheritance, or there is one who takes possession of the property of a convert who died without heirs and his property is now ownerless, as soon as one locked the door of the property, or fenced it or breached its fence even a bit, this is considered taking possession of the property, and it effects acquisition.
4. If there were two witnesses testifying on his behalf that he, the possessor of the land, worked and profited from a field for three years, and therefore has presumptive ownership, and they were found to be conspiring witnesses, as it was proven that they were not present to witness the matter about which they had testified, they must pay the true owner of the field the full value of the field that they attempted, through their testimony, to remove from his possession, as it is written in the Torah: “Then shall you do to him, as he had planned to do to his brother” (Deuteronomy 19:19). If two witnesses testify that he worked and profited from the field during the first year, another two testify that he worked and profited from it during the second year, and another two testify that he worked and profited from it during the third, and all were found to be conspiring witnesses, payment of the value of the field to the owner is divided among them. If the testimony was given by three brothers, each of whom testify about one year, and another unrelated individual joined with each of the brothers as the second witness, these are three distinct testimonies and they are accepted by the court. If they were to be considered one testimony, it would not be accepted, as brothers may not testify together. But they are one testimony for the purpose of rendering them as conspiring witnesses, and the payment is divided among them.
5. These are uses of property that have the means to establish the presumption of ownership, and these are uses of property that do not have the means to establish the presumption of ownership: If one would stand an animal in a courtyard; or if one would place an oven, a millstone, or a stove there; or if one raises chickens in a courtyard, or places his fertilizer in a courtyard, these actions are not sufficient to establish the presumption of ownership. But if one constructed a partition ten handbreadths high to contain his animal, and similarly if he constructed a partition for his oven, and similarly if he constructed a partition for his stove, and similarly if he constructed a partition for his millstone; or if one brought chickens into the house, or if he fashioned a place in the ground for his fertilizer that is three handbreadths deep or three handbreadths high, these actions are sufficient to establish the presumption of ownership.
6. With regard to a spout protruding from one’s roof gutter draining water into another’s property, its owner has no means to establish an acquired privilege for its use, but he does have the means to establish an acquired privilege with regard to its place, as the Gemara will explain. With regard to a gutter pipe that traverses the length of the roof, one does have the means to establish an acquired privilege for its use. With regard to an Egyptian ladder, which is small and portable, one has no means to establish an acquired privilege for its use. But with regard to a Tyrian ladder, which is large and fixed in place, one does have the means to establish an acquired privilege for its use. With regard to an Egyptian window, one has no means to establish an acquired privilege for its use; but with regard to a Tyrian window, one does have the means to establish an acquired privilege for its use. What is the defining feature of an Egyptian window? It is any window that is so small that a person’s head is not able to fit inside it. Rabbi Yehuda says: If a window has a frame, even though a person’s head is not able to fit inside it, one does have the means to establish an acquired privilege for its use. With regard to a projection emerging from the wall of one’s house, overhanging a courtyard, one has the means to establish an acquired privilege for its use if it protrudes at least as far as a handbreadth, and the owner of the courtyard can protest its construction. If it protrudes less than a handbreadth, the owner of the house has no means to establish an acquired privilege for its use, and the owner of the courtyard cannot protest its construction.
7. A person may not open his windows, i.e., build an opening in a wall to use as a window, into a courtyard belonging to partners, i.e., a courtyard in which he is a partner. If he purchased a house in another, adjacent courtyard, he may not open the house into a courtyard belonging to partners. If he built a loft on top of his house, he may not open it into a courtyard belonging to partners. Rather, if he desired to build a loft, he may build a room within his house, or he may build a loft on top of his house, and open it into his house, not directly into the courtyard. A person may not open an entrance opposite another entrance or a window opposite another window toward a courtyard belonging to partners, so as to ensure that the residents will enjoy a measure of privacy. If there was a small entrance he may not enlarge it. If there was one entrance he may not fashion it into two. But one may open an entrance opposite another entrance or a window opposite another window toward the public domain. Similarly, if there was a small entrance he may enlarge it, and if there was one entrance he may fashion it into two.
8. One may not form an empty space be-neath the public domain by digging pits, ditches, or caves. Rabbi Eliezer deems it permitted for one to do so, provided that he places a covering strong enough that a wagon laden with stones would be able to tread on it without breaking it, therefore ensuring that the empty space will not cause any damage to those in the public domain. One may not extend projections or balconies [ugzuztraot] into the public domain. Rather, if he desired to build one he may draw back into his property by moving his wall, and extend the projection to the end of his property line. If one purchased a courtyard in which there are projections and balconies extending into the public domain, this courtyard retains its presumptive status, i.e., the owner has the acquired privilege of their use, and the court does not demand their removal.
גמרא
אָמַר רַב הוּנָא בּוֹדְקִין לִמְזוֹנוֹת וְאֵין בּוֹדְקִין לִכְסוּת אִי בָּעִית אִימָא קְרָא וְאִי בָּעִית אִימָא סְבָרָא. אִי בָּעִית אִימָא סְבָרָא הָאי קָא מְבַזֵּי וְהָאי לָא קָא מְבַזֵּי. אִי בָּעִית אִימָא קְרָא (ישעי' נ''ח) הֲלֹא פָרוֹשׂ לָרָעֵב לַחְמֶךָ בְּשִׁי''ן כְּתִיב פָּרֵשׁ וְהָדַר הַב לֵיהּ וְהָתָם כְּתִיב (שם) כִּי תִרְאֶה עָרוֹם וְכִסִּיתוֹ כִּי תִרְאֶה לְאַלְתַּר. וְרַב יְהוּדָא אָמַר בּוֹדְקִין לִכְסוּת. וְאֵין בּוֹדְקִין לִמְזוֹנוֹת אִי בָּעִית אִימָא סְבָרָא וְאִי בָּעִית אִימָא קְרָא. אִי בָּעִית אִימָא סְבָרָא הָאי קָמְצַעֲרָא לֵיה וְהָאי לָא קָמְצַעֲרָא לֵיהּ. אִי בָּעִית אִימָא קְרָא הָכָא כְּתִיב הֲלֹא פָרוֹס לָרָעֵב לַחְמֶךָ פָּרוֹס לְאַלְתַּר וְכִדְקָרֵינָן וְהָתָם כְּתִיב כִּי תִרְאֶה עָרוֹם וְכִסִּיתוֹ כְּשֶׁיֵּרָאֶה לָךְ. תַּנְיָא כַּוָּותֵיה דְּרַב יְהוּדָה אָמַר כַּסּוּנִי בּוֹדְקִין אַחֲרָיו פַּרְנְסוּנִי אֵין בּוֹדְקִין. אָמַר רַב אַסֵּי לְעוֹלָם אַל יִמְנַע אָדָם עַצְמוֹ מִשְּׁלִישׁ הַשֶּׁקֶל בַּשָּׁנָה שֶׁנֶּאֱמַר (נחמי' י') וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֹת לָתֵת עָלֵינוּ שְׁלִישִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ. וְאָמַר רַב אַסֵּי שְׁקוּלָה צְדָקָה כְּנֶגֶד כָּל הַמִּצְוֹת שֶׁנֶּאֱמַר וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֹת וְגוֹ' מִצְוָה אֵין כְּתִיב כַּאן אֶלָּא מִצְוֹת. (סִימָן גדו''ל מקד''ש מש''ה). אָמַר רִבִּי אֶלְעָזָר גָּדוֹל הַמַּעֲשֶׂה יוֹתֵר מִן הַעוֹשֶׂה שֶׁנֶּאֱמַר (ישעי' ל''ב) וְהָיָה מַעֲשֵׂה הַצְדָקָה שָׁלוֹם וַעֲבוֹדַת הַצְדָקָה הַשְׁקֵט וָבֶטַח עַד עוֹלָם זָכָה הֲלֹא פָרוֹשׂ לָרָעֵב לַחְמֶךָ לֹא זָכָה וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת. אָמַר לְהוּ רָבָא לִבְנֵי מְחוּזָא בְּמָטוּתָא מִנַּיְיכוּ עוּשׂוּ בַּהֲדֵי הֲדָדֵי כִּי הֵיכִי דְלִיהֲוֵי לְכוּ שְׁלָמָא בְּמַלְכוּתָא אָמַר רִבִּי אֶלְעָזָר בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים אָדָם שׁוֹקֵל שִׁקְלוֹ וּמִתְכַּפֵּר לוֹ עַכְשָׁיו שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים אִם עוֹשִׂים צְדָקָה מוּטָב וְאִם לָאו בָּאִין אוּמוֹת הָעוֹלָם וְנוֹטְלִין בִּזְרוֹעַ וְאַף עַל פִּי כֵן נֶחְשַׁב לָהֶן לִצְדָקָה שֶׁנֶּאֱמַר (שם ס') וְנוֹגְשַׂיִךְ צְדָקָה. אָמַר רָבָא הָאי מִילְתָא אִישְׁתָּעִיא לִי עוּלָא מְשַׁגֵּשֹׁ אָרְחָתֵיהּ דְּאִימֵיהּ מִשְּׁמֵיהּ דְּרִבִּי אֶלְעָזָר מָאי דִּכְתִיב (שם נ''ט) וַיִּלְבַּשׁ צְדָקָה כַּשִׁרְיָן לוֹמַר לָךְ מַה שִׁרְיוֹן זֶה כָּל קְלִיפָה וּקְלִיפָה מִצְטָרֵף לְשִׁרְיוֹן גָּדוֹל אַף צְדָקָה כָּל פְּרוּטָה ופְרוּטָה מִצְטָרֶפֶת לְחֶשְׁבּוֹן גָּדוֹל:
Rav Huna says: Charity collectors examine the level of poverty of one who asks for food, but they do not examine the level of poverty of one who asks for clothing. If a person comes before the charity collectors in tattered clothes, he is given clothing without any questions being asked. If you wish, say that this distinction is derived from a verse; if you wish, say instead that it is derived via logical reasoning.
If you wish, say that this distinction is derived via logical reasoning: This one who stands before us in rags is exposed to contempt, whereas that one who is hungry is not exposed to contempt. If you wish, say instead that this distinction is derived from a verse, as it is written: “Is it not to share [paros] your bread with the hungry?” (Isaiah 58:7). The word paros is written with a shin, alluding to the word parosh, meaning examine and investigate, and only then should you give him. And there in the same verse it is written with regard to clothing: “When you see the naked, that you cover him,” indicating that “when you see” him you should immediately cover him.
And Rav Yehuda says just the opposite: Charity collectors examine the level of poverty of one who asks for clothing, but they do not examine the level of poverty of one who asks for food. He too adduces supports for his opinion. If you wish, say that this distinction is derived via logical reasoning; if you wish, say instead that it is derived from a verse.
If you wish, say that this distinction is derived via logical reasoning: This one who is hungry suffers, whereas that one who is in tattered clothing does not suffer in the same way. And if you wish, say instead that this distinction is derived from a verse. Here, it is written: “Is it not to share [paros] your bread with the hungry?” meaning, share it immediately, just as the word is read. Since the word is read with a samekh, Rav Yehuda does not understand it as alluding to examining the recipient. And there, it is written: “When you see the naked, that you cover him,” meaning, when it will be clearly apparent to you, after you have investigated the matter and found that the supplicant is deserving, then you shall cover him. The Gemara comments: It is taught in a baraita in accordance with the opinion of Rav Yehuda: If a poor person said: Cover me with clothing, the charity collectors examine him; but if he said: Sustain me with food, they do not examine him.
We learned in a mishna there (Pe’a 8:7): One does not give a poor person who is traveling from place to place requesting charity less than a loaf worth a pundeyon, one forty-eighth of a sela, when the standard price of grain is four se’a for a sela. If the poor person sleeps in that place, one gives him provisions for lodging. The Gemara asks: What is meant by provisions for lodging? Rav Pappa said: A bed and a pillow [bei sadya]. And if he spends Shabbat in that place, one gives him food for three meals. A Sage taught in a baraita: If a poor person was going door to door asking for charity, one is not required to attend to him and give him money from the charity fund.
It is related that a certain poor person who was going door to door requesting charity came before Rav Pappa, the local charity collector, but Rav Pappa did not attend to him. Rav Sama, son of Rav Yeiva, said to Rav Pappa: If the Master does not attend to him, nobody else will attend to him either; should he be left to die of hunger? Rav Pappa said to him: But isn’t it taught in a baraita: If a poor person was going door to door asking for charity, one is not required to attend to him? Rav Sama said to him: That baraita means to say that one is not required to attend to him and give him a large gift, since he is already collecting money as he goes door to door, but one does attend to him and give him a small gift.
Rav Asi says: A person should never prevent himself from giving at least one-third of a shekel a year in charity, as it is stated: “And we also established mitzvot upon ourselves, to charge ourselves yearly with the third part of a shekel for the service of the House of our God” (Nehemiah 10:33). And Rav Asi says: Charity is equivalent to all the other mitzvot combined, as it is stated in that verse: “We also established mitzvot upon ourselves.” A mitzva is not written here, but rather mitzvot, in the plural, thereby teaching that this mitzva is equivalent to all the other mitzvot.
The Gemara offers a mnemonic device for the following statements extolling the mitzva of charity: Greater; Temple; Moses. Rabbi Elazar says: One who causes others to perform [me’aseh] a meritorious act is greater than one who performs that act himself, as it is stated: “And the causing [ma’aseh] of righteousness shall be peace, and the work of righteousness, quietness, and assurance forever” (Isaiah 32:17). If one merits, the following verse is applied to him: “Is it not to share your bread with the hungry?” (Isaiah 58:7), i.e., he will wholeheartedly give charity to the poor. If he does not merit, the latter clause of that verse is applied to him: “You shall bring the poor that are cast out to your house,” i.e., he will be compelled by the government to billet soldiers in his house and sustain them against his will.
Rava said to the people of Meḥoza: I beg of you, strive with each other to perform acts of charity and righteousness, so that you will live in peace with the government, since if you do not act charitably toward each other, you will end up paying fines to the government. And Rabbi Elazar says: When the Temple is standing, a person contributes his shekel for the Temple service and achieves atonement for his sins. Now that the Temple no longer stands, if people act charitably, it will be well for them; but if not, the nations of the world will come and take their money by force. The Gemara comments: And even so, the money taken from them by force is credited to them as if they had freely given charity, as it is stated: “And I will make your oppressors charity” (Isaiah 60:17).
Rava said: This following matter was told to me by the infant
who perverted the ways of his mother. He said in the name of Rabbi Elazar: What is the meaning of that which is written: “And He donned charity like a coat of mail” (Isaiah 59:17)? This verse serves to tell you that just as with regard to this coat of mail, each and every scale of which it is fashioned combines to form one large coat of mail, so too with regard to charity, each and every peruta that one gives combines to form a great sum. Rabbi Ḥanina says: The same idea is derived from here, as it is stated: “And all our charity is as a polluted garment” (Isaiah 64:5). Just as with regard to this garment, each and every thread in it combines to form one large garment, so too with regard to charity, each and every peruta combines to form a great sum.
זוהר
בָּתַר דְּסִיֵּים קָאִים עַל רַגְלוֹי לְאוֹדָאָה עַל חוֹבוֹי בְּגִין דְּלָא יְהֵא פִטְרָא דְפוּמָא לְסִטְרָא אַחֲרָא לְאַסְטָאָה לֵיה וְאִתְכַּפְיָיא קָמֵיהּ וְיֵקוּם בְּקִיּוּמֵיהּ לְאִתְבָּרְכָא מִבֵּי מַלְכָּא. וְזַכָּאָה חוּלָקֵיהּ מָאן דְּאִתְקַדָּשׁ בְּהָאי גוֹוָנָא בִּצְלוֹתָא כִדְקָאַמְרָן וְקָשַׁר קִשְׁרִין וְיִיחֵד יִחוּדִין וְיִתְכַּוָּן בְּכֹלָּא כִּדְקָא יָאוּת וְלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא. צְלוֹתֵיהּ לָא אַהֲדָר בְּרֵיקָנַיָּיא קֻדְשָׁא בְּרִיךְ הוּא גָזִיר וְאִיהוּ מְבַטֵּל עַל דָּא כְתִיב (משלי כ''ג) יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ אִית לֵיהּ חוּלָקָא בְעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי (אסתר ב) (בָּעֶרֶב הִיא בָאָה הַיְינוּ) דִּכְתִיב (משלי ל''א) וְתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ מֵהַהוּא רִבּוּיָיא דְבִרְכָּאן וּקְדוּשָׁה וְתוֹסֶפֶת קְדוּשָׁה דְקָא נַטְלָא כְמָה דְאַתְּ אָמַר (בראשית מ''ט) וְלָעֶרֶב יְחַלֵּק שָׁלָל דִּפְלִיגַת חוּלָקָא לְכֹלָא וַאֲפִלּוּ לְסִטְרָא אַחֲרָא חוּלָקָא בִּלְחוֹדָהָא וְרָזָא דָא רָזָא לִבְנֵי מְהֵימְנוּתָא. חוּלָקָא דְסִטְרָא אַחֲרָא מִסְאֲבָא כָל אִינוּן חוֹבִין וְכָל אִינוּן חַטָּאִין דְּהַהוּא בַּר נָשׁ דְּקָשַׁר קִשְׁרִין דִיחוּדָא דְיִתְוַדָּה עֲלַיְיהוּ כֻלְּהוּ שַׁרְיָין עֲלֵיה דְּסִטְרָא אַחֲרָא וְאִינוּן חוּלָקָא וְאַחֲסַנְתָּא דְסִטְרָא אַחֲרָא מִסְאֲבָא וְאִי לָא אוֹדֵי עָלֵיהּ אִשְׁתְּכַח מְקַטְרְגָא וְיָכִיל לֵיהּ. וְאִי אוֹדֵי עַל כָּל חוֹבוֹי בְהַהִיא צְלוֹתָא דְקָשִׁיר קִשְׁרִין דִיחוּדָא וְאִתְבָּרְכָאָן עִלָּאֵי וְתַתּאֵי וּמֵהַהוּא חוּלָקָא דְסִטְרָא אַחֲרָא. כָּל אִינוּן חוֹבִין וְחַטָּאִין דְּאוֹדֵי עֲלַיְיהוּ נַטְלָא לוֹן לְחוּלָקֵיהּ. וְרָזָא דָא שָׂעִיר דִּכְתִיב (ויקרא י''ו) וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת וְגוֹמֵר וּכְתִיב וְנָשָׂא הַשָּׂעִיר וְגוֹמֵר דָּא הוּא חוּלָקֵיהּ וְעַדְבֵיהּ וְאַחֲסַנְתֵּיה. וְאִי הַהוּא בַּר נַשׁ תָּב לְסָרְחָנֵי דְחוֹבוֹי וַוי לֵיה דְּכֻלְּהוּ נָטִיל לוֹן מֵהַהוּא סִטְרָא בְעַל כָּרְחֵיהּ דְּהַהוּא סִטְרָא וּמִגּוֹ דְנָטִיל לוֹן מֵהָאי סִטְרָא בְעַל כָּרְחֵיהּ דְּהַהוּא סִטְרָא כְדֵין אַבְאִישׁ לֵיהּ וְאִתְהַפָּךְ עֲלֵיהּ מְקַטְרְגָא וְקָטְרִיג לֵיהּ. וְכַד אוֹדֵי עֲלַיְיהוּ נָטִיל לוֹן הַהוּא סִטְרָא אַחֲרָא וְאִיהוּ עַדְבֵיהּ וְחוּלָקֵיהּ. וְרָזָא דָא הָכִי נָמֵי קָרְבְּנָא דְבָעֵי לְאוֹדָאָה עַל הַהוּא קָרְבְּנָא כָּל חוֹבוֹי וְחֶטְאוֹי לְמֵיהַב חוּלָקָא לְמָאן דְּאִצְטְרִיךְ:
וְאַחַר שֶׁסִּיֵם אֲמִירַת שְׁלֹש עֶשְׂרֵה מִדּוֹת, עוֹמֵד עַל רַגְלָיו לְהִתְוַדּוֹת עַל חַטָּאָיו, כְּדֵי שֶׁלֹּא יְהֵא פִּתְחוֹן פֶּה לַסִּטְרָא אַחֲרָא לְהַשְּׂטִין עָלָיו, וְהוּא נִכְנָע לְפָנָיו. וְיַעֲמֹד בְּקִיּוּמוֹ לְהִתְבָּרֵךְ מִבֵּית הַמֶּלֶךְ. וְאַשְׁרֵי חֶלְקוֹ, מִי שֶׁמִּתְקַדֵּשׁ בָּאוֹפֶן הַזֶּה בַּתְּפִלָּה, כְּמוֹ שֶׁאָמַרְנוּ, וִיקַשֵּׁר קְשָׁרִים וִייַחֵד יִחוּדִים, וְיִתְכַּוֵּן בַּכֹּל כָּרָאוּי, וְלֹא יָסוּר יָמִין וּשְׂמֹאל. אָז תְּפִלָּתוֹ לֹא תָּשׁוּב רֵיקָם, הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר וְהוּא מְבַטֵּל. עַל זֶה כָּתוּב, יִשְׂמַח אָבִיךְ וְאִמֶּךְ וְתָגֵל יוֹלַדְתֶּךְ וְיֵשׁ לוֹ חֵלֶק בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. כָּתוּב, וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ. מֵרִבּוּי הַהוּא שֶׁל בְּרָכוֹת וּקְדֻשָּׁה וְתוֹסֶפֶת קְדֻשָּׁה שֶׁהִיא מְקַבֶּלֶת. כְּמוֹ שֶׁנֶּאֱמַר, וְלָעֶרֶב יְחַלֵּק שָׁלָל, מְחַלֶּקֶת חֲלָקִים לַכֹּל, וַאֲפִלּוּ לַסִּטְרָא אַחֲרָא נוֹתֶנֶת חֵלֶק לְבַדּוֹ. וְסוֹד הַזֶּה הוּא סוֹד לִבְנֵי הָאֱמוּנָה, חֵלֶק שֶׁל הַסִּטְרָא אַחֲרָא הַטָּמֵא, הוּא, כָּל אֵלּוּ הָעֲוֹנוֹת וְכָל אֵלּוּ הַחַטָּאִים שֶׁל אָדָם הַהוּא, שֶׁקָּשַׁר קְשָׁרִים שֶׁל הַיִּחוּד, וְהִתְוַדָּה עֲלֵיהֶם, כֻּלָּם שׁוֹרִים עַל הַסִּטְרָא אַחֲרָא, וְהֵם חֵלֶק וְנַחֲלָה שֶׁל הַסִּטְרָא אַחֲרָא הַטָּמֵא. וְאִם לֹא הִתְוַדָּה עֲלֵיהֶם נִמְצָא הַמְּקַטְרֵג, שֶׁיְּקַטְרֵג עָלָיו, וְיָכוֹל לוֹ. וְאִם הִתְוַדָּה עַל כָּל עֲוֹנוֹתָיו, בַּתְּפִלָּה הַהִיא שֶׁקּוֹשֵׁר קְשָׁרִים שֶׁל הַיִּחוּד, וְנִתְבָּרְכוּ עֶלְיוֹנִים וְתַחְתּוֹנִים, וּמֵאוֹתוֹ חֵלֶק שֶׁל הַסִּטְרָא אַחֲרָא, כָּל אֵלּוּ עֲוֹנוֹת וַחֲטָאִים שֶׁהִתְוַדָּה עֲלֵיהֶם, הוּא לוֹקֵחַ אוֹתָם לְחֶלְקוֹ. וְסוֹד זֶה שָׂעִיר, שֶׁכָּתוּב וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת וגו', וְכָתוּב וְנָשָׂא הַשָּׂעִיר וגו', זֶה הוּא חֶלְקוֹ וְגוֹרָלוֹ וְנַחֲלָתוֹ. וְאִם אָדָם הַהוּא חָזַר לְסוּרוֹ, אוֹי לוֹ שֶׁכָּל הָעֲוֹנוֹת לוֹקֵחַ בַּחֲזָרָה מִצַד הַזֶּה, בְּעַל כָּרְחוֹ שֶׁל צַד הַזֶּה, וּמִשּׁוּם שֶׁלּוֹקֵחַ אוֹתָם מִצַד הַזֶּה בְּעַל כָּרְחוֹ שֶׁל אוֹתוֹ הַצַד, אָז הוּא מַזִּיק אוֹתוֹ, וְנֶהְפַּךְ עָלָיו לִמְקַטְרֵג וּמְקַטְרֵג עָלָיו. וּכְשֶׁמִּתְוַדֶּה עֲלֵיהֶם לוֹקֵחַ אוֹתָם אוֹתוֹ צַד הָאַחֵר, וְהוּא חֶלְקוֹ וְגוֹרָלוֹ. וְזֶה סוֹד גַּם כֵּן שֶׁל הַקָּרְבָּן, שֶׁצְרִיכִים לְהִתְוַדּוֹת עַל קָרְבָּן הַהוּא כָּל עֲוֹנוֹתָיו וְחַטָּאָיו לָתֵת חֵלֶק לְמִי שֶׁצָרִיךְ:
הלכה פסוקה
א. בִּימֵי הַתַּעֲנִית אֲפִלּוּ יָחִיד שֶׁהִתְעֲנָּה מוֹסִיף בְּשׁוֹמֵעַ תְּפִלָּה עֲנֵנוּ ה' עֲנֵנוּ וְכוּ' וּשְׁלִיחַ צִבּוּר אוֹמְרָהּ בְּרָכָה בִּפְנֵי עַצְמָהּ בֵּין גּוֹאֵל לְרוֹפֵא וְחוֹתֵם בָּהּ הָעוֹנֶה בְּעֵת צָרָה וּמוֹשִׁיעַ וְנִמְצָא מִתְפַּלֵּל עֶשְׂרִים בְּרָכוֹת. בְּתִשְׁעָה בְּאָב מוֹסִיפִין בְּבוֹנֵה יְרוּשָׁלַםִ נָחֵם ה' אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמְךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל הָעִיר הָאֲבֵלָה וְכוּ':
ב. כָּל יְמוֹת הַגְּשָׁמִים אוֹמֵר בִּבְרָכָה שְׁנִיָּה מוֹרִיד הַגֶשֶׁם וּבִימוֹת הַחַמָּה מוֹרִיד הַטַּל מֵאֵימָתַי אוֹמֵר מוֹרִיד הַגֶּשֶׁם מִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג עַד תְּפִלַּת שַׁחֲרִית שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח וּמִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח אוֹמֵר מוֹרִיד הַטָּל:
On fast days, every one who fasts adds, in the blessing concluding, "Who hearkenest unto prayer," the paragraph beginning, "Answer us etc." The reader of the congregation, when repeating the service aloud, recites this paragraph as an independent blessing, between the blessing relating to redemption and that relating to health; and concludes it with the formula, "Blessed art Thou, O Lord, who answerest in time of trouble." And so on that day the reader recites twenty blessings. On the ninth of Ab, a paragraph is added in the blessing concluding, "Who rebuildest Jerusalem," as follows: Have mercy, O Lord our God, upon us and upon Israel, Thy people, and upon the city that is ruined and desolate …"
During the winter, the phrase, "Who causeth the rain to fall," is inserted in the Second blessing, while in summer the phrase, "Who causeth the dew to descend" is recited. The formula, "Who causeth the rain to fall" is first said in the Additional service of the last (eighth) day of the feast of Tabernacles and continues to be said till the morning service on the first day of Passover. And the formula, "Who causeth the dew to fall" is begun in the additional service of the first day of Passover.
מוסר
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אֵלּוּ דְבָרִים שֶׁאָדָם עוֹשֶׂה אוֹתָם אוֹכֵל מִפֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּימֶת לוֹ לָעוֹלָם הַבָּא וְכוּ' וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם וְלֹא עוֹד אֶלָּא שֶׁהָעוֹסֵק בְּתַלְמוּד תּוֹרָה פָּטוּר מִכָּל הַמִּצְוֹת שֶׁהִיא שְׁקוּלָה כְּכָל הַמִּצְוֹת. וְתָנָא דְבֵי אֵלִיָּהוּ זִכְרוֹנָם לִבְרָכָה אַשְׁרֵי אָדָם שֶׁמֵּשִׂים עַצְמוֹ כְּשׁוֹר לְעוֹל וְכַחֲמוֹר לְמַשָׂא וְיוֹשֵׁב וְקוֹרֵא וְשׁוֹנֶה בַּתּוֹרָה בְּכָל יוֹם תָּמִיד וּמִיַּד רוּחַ הַקּדֶשׁ שׁוֹרָה עָלָיו וְאִם הַיּוֹשֵׁב בָּטֵל נֶעֱנַשׁ כָּל כָּךְ קַל וָחֹמֶר לְמִי שֶׁמִּתְלוֹצֵץ מַמָּשׁ שִׂיחָה בְּטֵלָה גּוֹרֶמֶת לִידֵי עֲבֵירוֹת גְּדוֹלוֹת כִּי הֲרֵי אֲפִלּוּ יוֹשֵׁב בָּטֵל הֲרֵי זֶה מוֹשַׁב לֵצִים וְנֶעֱנַשׁ עוֹנְשִׁים גְדוֹלִים כְּנִזְכַּר לְעֵיל בְּעִנְיַן הַלֵּיצָנוּת מִכָּל שֶׁכֵּן הַשָּׂח שִׂיחוֹת בְּטֵלוֹת בְּפוֹעַל וְלֹא עוֹד אֶלָּא שֶׁמֵּבִיא לִידֵי לָשׁוֹן הָרָע וּרְכִילוּת וְלֵיצָנוּת וּמְסַפֵּר בִּגְנוּת חֲבֵירוֹ רַחֲמָנָא לְשֵׁיזְבִינָן: