תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
יב (ז) וְהִקְרִיב֞וֹ לִפְנֵ֤י יְהֹוָה֙ וְכִפֶּ֣ר עָלֶ֔יהָ וְטָהֲרָ֖הֿ מִמְּקֹ֣ר דָּמֶ֑יהָ זֹ֤את תּוֹרַת֙ הַיֹּלֶ֔דֶת לַזָּכָ֖ר א֥וֹ לַנְּקֵבָֽה׃
וִיקָרְבִנֵּיהּ קֳדָם יְיָ וִיכַפֵּר עֲלַהּ וְתִדְכֵּי מִסּוֹאֲבַת דְּמָהָא דָּא אוֹרַיְתָא דְיַלֶּדְתָּא לְדוּכְרָא אוֹ לִנְקֻבְתָא:
(ח) וְאִם־לֹ֨א תִמְצָ֣א יָדָהּ֮ דֵּ֣י שֶׂה֒ וְלָקְחָ֣ה שְׁתֵּֽי־תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֶחָ֥ד לְעֹלָ֖ה וְאֶחָ֣ד לְחַטָּ֑את וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה׃ {פ}
וְאִם לָא תַשְׁכַּח יְדַהּ כְּמִסַּת אִמְּרָא וְתִסַּב תַּרְתֵּין שַׁפְנִינִין אוֹ תְרֵין בְּנֵי יוֹנָה חַד לַעֲלָתָא וְחַד לְחַטָּאתָא וִיכַפֵּר עֲלַהּ כַּהֲנָא וְתִדְכֵּי:
יג (א) וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃
וּמַלִּיל יְיָ עִם משֶׁה וְעִם אַהֲרֹן לְמֵימָר:
(ב) אָדָ֗ם כִּֽי־יִהְיֶ֤ה בְעוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֙חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙ אֶל־אַהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּהֲנִֽים׃
אֱנַשׁ אֲרֵי יְהֵי בִמְשַׁךְ בִּסְרֵיהּ עַמְקָא אוֹ עַדְיָא אוֹ בַהֲרָא וִיהֵי בִמְשַׁךְ בִּסְרֵיהּ לְמַכְתַּשׁ סְגִירוּ וְיִתֵּתֵי לְוָת אַהֲרֹן כַּהֲנָא אוֹ לְוָת חַד מִבְּנוֹהִי כָּהֲנַיָּא:
12 (7) who shall offer it before the Lord, and make atonement for her; and she shall be cleansed from the issue of her blood. This is the Tora for her that has born a male or a female.
(8) And if she be not able to bring a lamb, then she shall bring two turtledoves, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make atonement for her, and she shall be clean.
13 (1) And the Lord spoke to Moshe and Aharon, saying
(2) When a man shall have in the skin of his flesh a swelling, a scab, or bright spot, and it be in the skin of his flesh the plague of żara῾at; then he shall be brought to Aharon the priest, or to one of his sons the priests:
נביאים
ה (ד) וַיָּבֹ֕א וַיַּגֵּ֥ד לַאדֹנָ֖יו לֵאמֹ֑ר כָּזֹ֤את וְכָזֹאת֙ דִּבְּרָ֣ה הַֽנַּעֲרָ֔ה אֲשֶׁ֖ר מֵאֶ֥רֶץ יִשְׂרָאֵֽל׃
וַאֲתָא וְחַוֵי לְרִבּוֹנֵיהּ לְמֵימָר כְּדֵין וּכְדֵין מַלְלַת עוּלֵמְתָּא דִי מֵאַרְעָא דְיִשְׂרָאֵל:
(ה) וַיֹּ֤אמֶר מֶֽלֶךְ־אֲרָם֙ לֶךְ־בֹּ֔א וְאֶשְׁלְחָ֥ה סֵ֖פֶר אֶל־מֶ֣לֶךְ יִשְׂרָאֵ֑ל וַיֵּ֩לֶךְ֩ וַיִּקַּ֨ח בְּיָד֜וֹ עֶ֣שֶׂר כִּכְּרֵי־כֶ֗סֶף וְשֵׁ֤שֶׁת אֲלָפִים֙ זָהָ֔ב וְעֶ֖שֶׂר חֲלִיפ֥וֹת בְּגָדִֽים׃
וַאֲמַר מַלְכָּא דַאֲרָם אִיתָא אֱזֵיל וַאֲשַׁדַר אִגַרְתָּא לְוַת מַלְכָּא דְיִשְׂרָאֵל וַאֲזַל וּנְסִיב בִּידֵיהּ עֲסַר כִּכְּרִין דִכְסַף וְשִׁתָּא אַלְפִין דִינְרִין דִדְהַב וְעַסְרָא אִצְטַלְוָן דִלְבוּשָׁא:
(ו) וַיָּבֵ֣א הַסֵּ֔פֶר אֶל־מֶ֥לֶךְ יִשְׂרָאֵ֖ל לֵאמֹ֑ר וְעַתָּ֗ה כְּב֨וֹא הַסֵּ֤פֶר הַזֶּה֙ אֵלֶ֔יךָ הִנֵּ֨ה שָׁלַ֤חְתִּי אֵלֶ֙יךָ֙ אֶת־נַעֲמָ֣ן עַבְדִּ֔י וַאֲסַפְתּ֖וֹ מִצָּרַעְתּֽוֹ׃
וְאַיְתֵי אִגַרְתָּא לְמַלְכָּא דְיִשְׂרָאֵל לְמֵימָר וְכֵן כְּתִיב בָּהּ וּכְעַן כְּמֵיתֵי אִגַרְתָּא הָדָא לְוָתָךְ הָא שַׁדְרִית לָךְ יַת נַעֲמָן עַבְדִי וְתַסִינֵיהּ מִסְגִירוּתֵיהּ:
(ז) וַיְהִ֡י כִּקְרֹא֩ מֶלֶךְ־יִשְׂרָאֵ֨ל אֶת־הַסֵּ֜פֶר וַיִּקְרַ֣ע בְּגָדָ֗יו וַיֹּ֙אמֶר֙ הַאֱלֹהִ֥ים אָ֙נִי֙ לְהָמִ֣ית וּֽלְהַחֲי֔וֹת כִּי־זֶה֙ שֹׁלֵ֣חַ אֵלַ֔י לֶאֱסֹ֥ף אִ֖ישׁ מִצָּרַעְתּ֑וֹ כִּ֤י אַךְ־דְּעוּ־נָא֙ וּרְא֔וּ כִּֽי־מִתְאַנֶּ֥ה ה֖וּא לִֽי׃
וַהֲוָה כַּד קְרָא מַלְכָּא דְיִשְׂרָאֵל יַת אִגַרְתָּא וּבְזַע יַת לְבוּשׁוֹהִי וַאֲמַר הַצְרוֹךְ אִית בִּי מִן קֳדָם יְיָ לְמִקְטַל וּלְאַחָאָה אֲרֵי דֵין שְׁלַח לִי לְאַסָאָה גַבְרָא מִסְגִירוּתֵיהּ אֲרֵי בְרַם דְעוּ כְעַן וַחֲזוֹ אֲרֵי תוּסְקְפָא דֵין בָּעֵי לְאִתְגְרָאָה בִּי:
5 (4) And one went in, and told his lord, saying, Thus and thus said the girl who is of the land of Yisra᾽el.
(5) And the king of Aram said, Go to, go, and I will send a letter to the king of Yisra᾽el. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of clothing.
(6) And he brought the letter to the king of Yisra᾽el, saying, Now when this letter is come to thee, behold, I have sent Na῾aman my servant to thee, that thou mayst heal him of his infection.
(7) And it came to pass, when the king of Yisra᾽el had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man sends to me to cure a man of his infection? only consider, I pray you, and see how he seeks a quarrel against me.
כתובים
כד (ד) וּ֭בְדַעַת חֲדָרִ֣ים יִמָּלְא֑וּ כׇּל־ה֖וֹן יָקָ֣ר וְנָעִֽים׃
וּבִידִיעֲתָא קַיְטוֹנֵי מִתְמַלְיָן כָּל מַזָלָא יַקִירָא וּבַסִימָא:
(ה) גֶּבֶר־חָכָ֥ם בַּע֑וֹז וְאִֽישׁ־דַּ֝֗עַת מְאַמֶּץ־כֹּֽחַ׃
טָב גְבַר חַכִּימָא מִן עֲשִׁינָא וְגַבְרָא דִידִיעֲתָא מִן הוּא דְזָרֵיז בְּחֵילֵיהּ:
(ו) כִּ֣י בְ֭תַחְבֻּלוֹת תַּעֲשֶׂה־לְּךָ֣ מִלְחָמָ֑ה וּ֝תְשׁוּעָ֗ה בְּרֹ֣ב יוֹעֵֽץ׃
מְטוּל בְּמַדְבְּרָנוּתָא תַעְבֵּד לָךְ קְרָבָא וּפוּרְקָנָא בְּסוּגְעָא דְמִלְכָּנָא:
(ז) רָאמ֣וֹת לֶאֱוִ֣יל חׇכְמ֑וֹת בַּ֝שַּׁ֗עַר לֹ֣א יִפְתַּח־פִּֽיהוּ׃
מִתְרְעֵם שַׁטְיָא בְּחָכְמְתָא וּבְתַרְעֵי לָא פָּתֵחַ פּוּמֵיהּ:
24 (4) and by knowledge are the chambers filled with all precious and pleasant riches.
(5) A wise man is strong; and a man of knowledge increases strength.
(6) For by wise counsel thou shalt make thy war: and in multitude of counsellors there is victory.
(7) Wisdom it too high for a fool: he does not open his mouth in the gate.
משנה
א. בַּכֹּל מְעָרְבִין וּמִשְׁתַּתְּפִים, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח. וְהַכֹּל נִקָּח בְּכֶסֶף מַעֲשֵׂר, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח. הַנּוֹדֵר מִן הַמָּזוֹן, מֻתָּר בְּמַיִם וּבְמֶלַח. מְעָרְבִין לְנָזִיר בְּיַיִן וּלְיִשְׂרָאֵל בִּתְרוּמָה. סוּמְכוֹס אוֹמֵר, בְּחֻלִּין. וּלְכֹהֵן בְּבֵית הַפְּרָס. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ בְּבֵית הַקְּבָרוֹת, מִפְּנֵי שֶׁיָּכוֹל לֵילֵךְ לָחוֹץ וְלֶאֱכֹל:
ב. מְעָרְבִין בִּדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ. וְהַכֹּהֲנִים, בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. הַשּׁוֹלֵחַ עֵרוּבוֹ בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, אוֹ בְיַד מִי שֶׁאֵינוֹ מוֹדֶה בָעֵרוּב, אֵינוֹ עֵרוּב. וְאִם אָמַר לְאַחֵר לְקַבְּלוֹ מִמֶּנּוּ, הֲרֵי זֶה עֵרוּב:
ג. נְתָנוֹ בְאִילָן, לְמַעְלָה מֵעֲשָׂרָה טְפָחִים, אֵין עֵרוּבוֹ עֵרוּב. לְמַטָּה מֵעֲשָׂרָה טְפָחִים, עֵרוּבוֹ עֵרוּב. נְתָנוֹ בְּבוֹר, אֲפִלּוּ עָמוֹק מֵאָה אַמָּה, עֵרוּבוֹ עֵרוּב. נְתָנוֹ בְרֹאשׁ הַקָּנֶה אוֹ בְרֹאשׁ הַקֻּנְדָּס בִּזְמַן שֶׁהוּא תָלוּשׁ וְנָעוּץ, אֲפִלּוּ גָבוֹהַּ מֵאָה אַמָּה, הֲרֵי זֶה עֵרוּב. נְתָנוֹ בְמִגְדָּל וְאָבַד הַמַּפְתֵּחַ, הֲרֵי זֶה עֵרוּב. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם אֵינוֹ יוֹדֵעַ שֶׁהַמַּפְתֵּחַ בִּמְקוֹמוֹ, אֵינוֹ עֵרוּב:
ד. נִתְגַּלְגֵּל חוּץ לַתְּחוּם, וְנָפַל עָלָיו גַּל, אוֹ נִשְׂרַף, אוֹ תְרוּמָה וְנִטְמֵאת, מִבְּעוֹד יוֹם, אֵינוֹ עֵרוּב, מִשֶּׁחֲשֵׁכָה, הֲרֵי זֶה עֵרוּב. אִם סָפֵק, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה אוֹמְרִים, הֲרֵי זֶה חַמָּר גַּמָּל. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, סְפֵק עֵרוּב, כָּשֵׁר. אָמַר רַבִּי יוֹסֵי, אַבְטוֹלְמוֹס הֵעִיד מִשּׁוּם חֲמִשָּׁה זְקֵנִים עַל סְפֵק עֵרוּב שֶׁכָּשֵׁר:
ה. מַתְנֶה אָדָם עַל עֵרוּבוֹ וְאוֹמֵר, אִם בָּאוּ גוֹיִים מִן הַמִּזְרָח, עֵרוּבִי לַמַּעֲרָב. מִן הַמַּעֲרָב, עֵרוּבִי לַמִּזְרָח. אִם בָּאוּ מִכָּאן וּמִכָּאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא בָאוּ לֹא מִכָּאן וְלֹא מִכָּאן, הֲרֵינִי כִבְנֵי עִירִי. אִם בָּא חָכָם מִן הַמִּזְרָח, עֵרוּבִי לַמִּזְרָח. מִן הַמַּעֲרָב, עֵרוּבִי לַמַּעֲרָב. בָּא לְכָאן וּלְכָאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא לְכָאן וְלֹא לְכָאן, הֲרֵינִי כִבְנֵי עִירִי. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה אֶחָד מֵהֶן רַבּוֹ, הוֹלֵךְ אֵצֶל רַבּוֹ, וְאִם הָיוּ שְׁנֵיהֶם רַבּוֹתָיו, לִמְקוֹם שֶׁיִּרְצֶה יֵלֵךְ:
ו. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹם טוֹב הַסָּמוּךְ לְשַׁבָּת, בֵּין מִלְּפָנֶיהָ וּבֵין מִלְּאַחֲרֶיהָ, מְעָרֵב אָדָם שְׁנֵי עֵרוּבִין וְאוֹמֵר, עֵרוּבִי הָרִאשׁוֹן לַמִּזְרָח, וְהַשֵּׁנִי לַמַּעֲרָב. הָרִאשׁוֹן לַמַּעֲרָב, וְהַשֵּׁנִי לַמִּזְרָח. עֵרוּבִי הָרִאשׁוֹן, וְהַשֵּׁנִי כִּבְנֵי עִירִי. עֵרוּבִי הַשֵּׁנִי, וְהָרִאשׁוֹן כִּבְנֵי עִירִי. וַחֲכָמִים אוֹמְרִים, מְעָרֵב לְרוּחַ אַחַת, אוֹ אֵינוֹ מְעָרֵב כָּל עִקָּר. אוֹ מְעָרֵב לִשְׁנֵי יָמִים, אוֹ אֵינוֹ מְעָרֵב כָּל עִקָּר. כֵּיצַד יַעֲשֶׂה. מוֹלִיכוֹ בָרִאשׁוֹן, וּמַחְשִׁיךְ עָלָיו וְנוֹטְלוֹ וּבָא לוֹ. בַּשֵּׁנִי מַחְשִׁיךְ עָלָיו וְאוֹכְלוֹ. וְנִמְצָא מִשְׂתַּכֵּר בַּהֲלִיכָתוֹ וּמִשְׂתַּכֵּר בְּעֵרוּבוֹ. נֶאֱכַל בָּרִאשׁוֹן, עֵרוּבוֹ לָרִאשׁוֹן וְאֵינוֹ עֵרוּב לַשֵּׁנִי. אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר, מוֹדִים אַתֶּם לִי שֶׁהֵן שְׁתֵּי קְדֻשּׁוֹת:
ז. רַבִּי יְהוּדָה אוֹמֵר, רֹאשׁ הַשָּׁנָה, שֶׁהָיָה יָרֵא שֶׁמָּא תִּתְעַבֵּר, מְעָרֵב אָדָם שְׁנֵי עֵרוּבִין וְאוֹמֵר, עֵרוּבִי בָרִאשׁוֹן לַמִּזְרָח וּבַשֵּׁנִי לַמַּעֲרָב, בָּרִאשׁוֹן לַמַּעֲרָב וּבַשֵּׁנִי לַמִּזְרָח. עֵרוּבִי בָּרִאשׁוֹן, וּבַשֵּׁנִי כִּבְנֵי עִירִי. עֵרוּבִי בַּשֵּׁנִי, וּבָרִאשׁוֹן כִּבְנֵי עִירִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
ח. וְעוֹד אָמַר רַבִּי יְהוּדָה, מַתְנֶה אָדָם עַל הַכַּלְכָּלָה בְּיוֹם טוֹב רִאשׁוֹן וְאוֹכְלָהּ בַּשֵּׁנִי. וְכֵן בֵּיצָה שֶׁנּוֹלְדָה בָרִאשׁוֹן, תֵּאָכֵל בַּשֵּׁנִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
ט. רַבִּי דוֹסָא בֶן הַרְכִּינָס אוֹמֵר, הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה אוֹמֵר, הַחֲלִיצֵנוּ ה' אֱלֹהֵינוּ אֶת יוֹם רֹאשׁ חֹדֶשׁ הַזֶּה, אִם הַיּוֹם, אִם לְמָחָר. וּלְמָחָר הוּא אוֹמֵר, אִם הַיּוֹם, אִם אֶמֶשׁ. וְלֹא הוֹדוּ לוֹ חֲכָמִים:
1. One may establish a joining of houses in courtyards [eiruv ḥatzerot] in order to permit carrying on Shabbat in a courtyard shared by two or more houses, and one may establish a joining of Shabbat borders [eiruv teḥumin] in order to extend the distance one is permitted to walk on Shabbat; and similarly, one may merge courtyards in order to permit carrying in an alleyway shared by two or more courtyards. This may be done with all kinds of food except for water and salt, as they are not considered foods and therefore may not be used for these purposes. The mishna continues with two similar principles: All types of food may be bought with second-tithe money, which must be taken to Jerusalem and used to purchase food (Deuteronomy 14:26), except for water and salt. Similarly, one who vows that nourishment is prohibited to him is permitted to eat water and salt, as they are not considered sources of nourishment. It was further stated with regard to the laws of joining courtyards that one may establish an eiruv teḥumin for a nazirite with wine, even though he is prohibited to drink it, because it is permitted to others. And similarly, one may establish an eiruv teḥumin for an Israelite with teruma, even though he may not eat it, because it is permitted to a priest. The food used for an eiruv teḥumin must be fit for human consumption, but it is not essential that it be fit for the consumption of the one for whom it is being used. Summakhos, however, says: One may only establish an eiruv teḥumin for an Israelite with unconsecrated food. It was additionally stated that one may establish an eiruv teḥumin for a priest in a beit haperas, a field containing a grave that was plowed over. There is doubt as to the location of bone fragments in the entire area. A priest is prohibited to come into contact with a corpse, and therefore may not enter a beit haperas. Rabbi Yehuda says: An eiruv teḥumin may be established for a priest even between the graves in a graveyard, an area which the priest may not enter by Torah law, since he can interpose between himself and the graves and go and eat the food that comprises the eiruv without contracting ritual impurity.
2. One may establish an eiruv with demai, produce purchased from one who may not have separated the required tithes, and similarly, one may establish an eiruv with the first tithe whose teruma has been taken in order to be given to a priest, and with the second tithe and consecrated articles that have been redeemed; and priests may establish an eiruv with ḥalla, the portion of dough that must be given to a priest. However, one may not establish an eiruv with tevel, produce from which the priestly dues [teruma] and other tithes have not been separated, nor with first tithe whose teruma, which must be given to a priest, has not been taken, nor with the second tithe or consecrated articles that have not been redeemed. If one sends his eiruv in the hands of a deaf-mute, an imbecile, or a minor, all of whom are regarded as legally incompetent, or in the hands of one who does not accept the principle of eiruv, it is not a valid eiruv. But if one told another person to receive it from him at a specific location and set it down in that spot, it is a valid eiruv. The critical point in the establishment of an eiruv is that it must be deposited in the proper location by a competent person; but it is immaterial how the eiruv arrives there.
3. If one placed his eiruv in a tree above ten handbreadths from the ground, his eiruv is not a valid eiruv; if it is below ten handbreadths, his eiruv is a valid eiruv. If he placed the eiruv in a pit, even if it was a hundred cubits deep, his eiruv is a valid eiruv. If one placed his eiruv on top of a reed or on top of a pole [kundas], when the reed or pole is detached from its original place and stuck into the ground, even if it is a hundred cubits high, it is a valid eiruv, as one can remove the reed or pole from the ground and take his eiruv. If one put the eiruv in a cupboard and locked it, and the key was lost, so that he is now unable to open the cupboard and access the eiruv, it is nonetheless a valid eiruv. Rabbi Eliezer says: If he does not know that the key is in its place, it is not a valid eiruv.
4. If one’s eiruv rolled beyond the Shabbat limit, and he no longer has access to his eiruv since he may not go beyond his limit, or if a pile of stones fell on it, or if it was burnt, or if the eiruv was teruma and it became ritually impure; if any of these occurrences took place while it was still day, prior to the onset of Shabbat, it is not a valid eiruv, since one did not have an eiruv at twilight, which is the time one’s Shabbat residence is established. However, if any of these occurred after dark, when it was already Shabbat, it is a valid eiruv, as it was intact and accessible at the time one’s Shabbat residence is determined. If the matter is in doubt, i.e., if he does not know when one of the aforementioned incidents occurred, Rabbi Meir and Rabbi Yehuda say: This person is in the position of both a donkey driver, who must prod the animal from behind, and a camel driver, who must lead the animal from the front, i.e., he is a person who is pulled in two opposite directions. Due to the uncertainty concerning his Shabbat border, he must act stringently, as though his resting place were both in his town and at the location where he placed the eiruv. He must restrict his Shabbat movement to those areas that are within two thousand cubits of both locations. Rabbi Yosei and Rabbi Shimon disagree and say: An eiruv whose validity is in doubt is nevertheless valid. Rav Yosei said: The Sage Avtolemos testified in the name of five Elders that an eiruv whose validity is in doubt is valid.
5. A person may make a condition with regard to his eiruv of Shabbat borders. In other words, he need not decide in advance in which direction his eiruv should take effect. For example, he may deposit an eiruv on each of two opposite sides of his town, and say: If gentiles come from the east, my eiruv is in the west, so that I can escape in that direction; and if they come from the west, my eiruv is in the east. If they come from here and from there, i.e., from both directions, I will go wherever I wish, and my eiruv will retroactively take effect in that direction; and if they do not come at all, neither from here nor from there, I will be like the rest of the inhabitants of my town and give up both eiruvin that I deposited, leaving me with two thousand cubits in all directions from the town. Similarly, one may say: If a Sage comes from the east and he is spending Shabbat beyond the boundaries of my town, my eiruv is in the east, so that I may go out to greet him there; and if he comes from the west, my eiruv is in the west. If one Sage comes from here, and another Sage comes from there, I will go wherever I wish; and if no Sage comes, neither from here nor from there, I will be like the rest of the inhabitants of my town. Rabbi Yehuda says: If one of the Sages coming from opposite directions was his teacher, he may go only to his teacher, as it is assumed that was his original intention. And if they were both his teachers, so that there is no reason to suppose that he preferred one over the other, he may go wherever he wishes.
6. Rabbi Eliezer says: With regard to a Festival adjacent to Shabbat, whether before it, on a Friday, or after it, on a Sunday, a person may establish two eiruvin of Shabbat borders [teḥumin] and say as follows: My eiruv on the first day shall be to the east, and on the second day to the west. Alternatively, one may say: On the first day it shall be to the west and on the second day to the east. Similarly, one may say: My eiruv shall apply on the first day, but on the second day I shall be like the rest of the inhabitants of my town, or: My eiruv shall apply on the second day, but on the first day I shall be like the rest of the inhabitants of my town. And the Rabbis disagree and say that such a split is impossible. Rather, he either establishes an eiruv in one direction for both days, or he establishes no eiruv at all; either he establishes an eiruv for the two days, or he establishes no eiruv at all. What does one do to establish an eiruv that will be valid for both the Festival and Shabbat? He or his agent brings the eiruv to the location that he wishes to establish as his residence on the eve of the first day, and he stays there with it until nightfall, the time when the eiruv establishes that location as his residence for the Festival, and then he takes it with him and goes away,so that it will not become lost before the following evening, in which case he would not have an eiruv for the second day. On the eve of the second day, he takes it back to the same place as the day before, and he stays there with it until nightfall, thereby establishing his residence for Shabbat, and then he may eat the eiruv and go away, if he so desires. Consequently, he benefits in that he is permitted to walk in the direction that he desires, and he benefits in that he is permitted to eat his eiruv. However, if the eiruv was eaten on the first day, his eiruv is effective for the first day, and his eiruv is not effective for the second day. Rabbi Eliezer said to them: If so, you agree with me that Shabbat and a Festival constitute two distinct sanctities, as if not, the eiruv that went into effect during the twilight period on the eve of the first day should have remained in effect for both days, even if it was eaten during the first day. This being the case, you should also agree with me that one can make two separate eiruvin for the two days in two different directions.
7. During the time period when the Jewish calendar was established by the court according to the testimony of witnesses who had seen the new moon, Rosh HaShana would be observed for only one day if witnesses arrived on that day, and for two days if witnesses failed to arrive and the month of Elul was declared to be an extended, thirty-day month. Rabbi Yehuda says: With regard to Rosh HaShana, if one feared that the month of Elul might be extended, and he wanted to travel in two different directions on the two days that could be Rosh HaShana, this person may establish two eiruvin and say: My eiruv on the first day shall be to the east and on the second day to the west, or alternatively: On the first day it shall be to the west, and on the second day to the east. Similarly, he may say: My eiruv shall apply on the first day, but on the second day I shall be like the rest of the inhabitants of my town, or alternatively: My eiruv shall apply on the second day, but on the first day I shall be like the rest of the inhabitants of my town. And the Rabbis did not agree with him that the two days of Rosh HaShana can be divided in such a manner.
8. And Rabbi Yehuda said further, with regard to the two days of Rosh HaShana that one observes because he does not know which is the real day of the Festival: A person may make a condition with regard to a basket of tevel produce on the first day of the Festival and say as follows: If today is the Festival and tomorrow is an ordinary weekday I will separate the teruma and tithes tomorrow, and I have performed nothing today; if today is an ordinary weekday, I hereby separate the appropriate teruma and tithes now. He may then eat the produce on the second day of the Festival, since one of his two acts of tithing was certainly performed on an ordinary weekday. And similarly, an egg that was laid on the first day of the Festival may be eaten on the second day, since one of the days is certainly an ordinary weekday. And the Rabbis did not agree with him even with regard to these two days.
9. Rabbi Dosa ben Harekinas says: One who passes before the ark in the synagogue and leads the congregation in prayer on the first day of the festival of Rosh HaShana says: Strengthen us, O Lord our God, on this day of the New Moon, whether it is today or tomorrow. And similarly, on the following day he says: Whether Rosh HaShana is today or yesterday. And the Rabbis did not agree with him that one should formulate his prayer in this conditional manner.
גמרא
הַהוּא בַּר טַבְיָא דְאָתָא לְבֵי רֵישׁ גָּלוּתָא בְּיוֹם טוֹב מִחוּץ לַתְּחוּם. רַב נַחְמָן וְרַב חַסְדָּא אָכְלוּ, רַב שֵׁשַׁת לָא אָכַל, מַאן דְּאָכַל סָבַר הַבָּא בִּשְׁבִיל יִשְׂרָאֵל זֶה מֻתָּר לְיִשְׂרָאֵל אַחֵר, מַאן דְּלָא אָכַל סָבַר כָּל דְאָתֵי לְבֵי רֵישׁ גָּלוּתָא אֲדַעְתָּא דְכֻלְּהוּ רַבָּנָן אָתֵי. הַהוּא לִיפְתָּא דְּאָתֵי לִמְחוֹזָא בְּיוֹם טוֹב, נָפַק רָבָא חַזְיָא דִכְמִישָׁא, שָׁרָא רָבָא לְמִזְבַּן מִינֵיהּ. אָמַר הָא וַדַּאי מֵאֶתְמוֹל נֶעְקְרָה. מַאי אֲמַרְתְּ, מִחוּץ לַתְּחוּם אַתְיָא, הַבָּא בִּשְׁבִיל יִשְׂרָאֵל זֶה מֻתָּר לֶאֱכוֹל לְיִשְׂרָאֵל אַחֵר, וְכָל שֶׁכֵּן הַאי דְּאַדַעְתָּא דְנָכְרִי אָתָא, כֵּיוָן דְּחָזָא דְקָא מַפְּשֵׁי וּמַיְיתֵי לְהוּ, אָסַר לְהוּ. הַנְהוּ בְּנֵי גַנְנָא דְגָזוּ לְהוּ אָסָא בְיוֹם טוֹב שֵׁנִי, לְאוּרְתָּא שָׁרָא לְהוּ רָבִינָא לְאוֹרוֹחֵי בְּהוּ לְאַלְתָּר. אָמַר לֵיהּ רָבָא בַר תַּחֲלִיפָא לְרָבִינָא, לֵיסַר לְהוּ מָר מִפְּנֵי שֶׁאֵינָן בְּנֵי תוֹרָה. מַתְקִיף לָהּ רַב שְׁמַעְיָה, טַעְמָא דְּאֵינָן בְּנֵי תוֹרָה הָא בְּנֵי תוֹרָה שָׁרֵי, וְהָא בָּעֵינָן בִּכְדֵי שֶׁיַּעֲשׂוּ, אֲזָלוּ שַׁיְילוּ לְרָבָא, אָמַר לְהוּ בָּעֵינָן בִּכְדֵי שֶׁיַּעֲשׂוּ:
The Gemara relates that a particular young deer was brought to the house of the Exilarch. The deer was trapped by a gentile on the first day of a Festival observed in the Diaspora and slaughtered on the second day of the Festival. The question arose whether it was permitted to eat it, based on the fact that one of these two days was certainly an ordinary weekday.
Rav Naḥman and Rav Ḥisda ate from it, but Rav Sheshet did not eat from it. Rav Naḥman said in a jesting manner: What can I do for Rav Sheshet, who does not eat deer meat? Rav Sheshet said to him: How can I eat it, as Isi taught, and some say that this should be read as a question: Didn’t Isi teach: And, so too, Rabbi Yosei would prohibit this procedure even on the two Festival days of the Diaspora?
Rava said: What is the difficulty? Perhaps this is what he said: And, so too, Rabbi Yosei would prohibit this procedure even on the two Festival days of Rosh HaShana in the Diaspora, but with regard to the two days of other Festivals observed in the Diaspora, he too would agree with Rabbi Yehuda and permit it. They said to him: If so, the phrase of the Diaspora is inappropriate. It should have said in the Diaspora.
Rav Asi said: What is the difficulty? Perhaps this is what he said: And so too, Rabbi Yosei would treat the prohibition of such a procedure on the two Festival days of the Diaspora as on the two Festival days of Rosh HaShana, according to the opinion of the Rabbis, who permit it. In any case, the proof from this baraita is inconclusive.
The Gemara further relates that afterward Rav Sheshet met Rabba bar Shmuel and said to him: Has the Master learned anything with regard to the two sanctities of a Festival and the like? Rabba bar Shmuel said to him: We have learned that Rabbi Yosei concedes with regard to the two Festival days of the Diaspora. Rav Sheshet said to him: If you happen to meet Rav Naḥman and Rav Ḥisda, who disagreed with me and ate the deer in the Exilarch’s house, do not tell them anything of what you just told me, lest they use this tannaitic source to embarrass me about my refusal to eat.
Rav Ashi said: Ameimar told me that the deer was not trapped on the Festival;
rather, it had already been caught beforehand, but it came to the Exilarch’s house on the Festival from outside the Shabbat limit and was slaughtered on that day. The one who ate from it, namely, Rav Naḥman and Rav Ḥisda, holds: Something that comes from outside the Shabbat limit for one Jew is permitted to another Jew. Since the deer was brought for the Exilarch, the Sages at his table were permitted to eat from it, and we do not prohibit them to derive benefit from something that a gentile did for another Jew.
And the one who did not eat from it, Rav Sheshet, holds: Anything that comes to the house of the Exilarch comes with all the Sages in mind, as it is known that the Exilarch invites them to dine with him on Festivals. Therefore, just as it was prohibited to the Exilarch himself, as it was brought from outside the Shabbat limit, so too, it was prohibited to all his guests.
The Gemara asks: Didn’t Rav Sheshet meet Rabba bar Shmuel and say to him what he said, indicating that the issue is related to the question of whether the two days are considered distinct sanctities? The Gemara answers: According to Ameimar’s version of the story, that encounter never happened.
The Gemara relates that a delivery of turnip was once brought to the town of Meḥoza by gentile merchants from outside the Shabbat limit on a Festival in the Diaspora. Rava went out to the market and saw that the turnips were withered, and therefore he permitted people to buy them immediately without having to wait the amount of time needed to bring similar items from outside the limit after the Festival. He said: These turnips were certainly uprooted from the ground yesterday, and no prohibited labor was performed with them today.
What might you say; that they came from outside the Shabbat limit and should therefore be prohibited? The accepted principle is: Something that comes for one Jew is permitted to be eaten by another Jew, and all the more so with regard to this delivery of turnip, which came with gentiles in mind, i.e., for their sake rather than for the sake of Jews. Therefore, if they are purchased by Jews, no prohibition is violated.
The Gemara adds: Once Rava saw that the gentile merchants started to bring increased quantities of turnips on Festival days for the sake of their Jewish customers, he prohibited the inhabitants of Meḥoza to buy them, for it was evident that they were now being brought for Jews.
The Gemara relates that certain canopy makers, who would braid myrtle branches into their canopies, once cut myrtles on the second day of a Festival, and in the evening Ravina permitted people to smell them immediately at the conclusion of the Festival. Rava bar Taḥalifa said to Ravina: The Master should prohibit them to do this, as they are not knowledgeable in Torah, and therefore we should be stringent with them lest they come to treat the sanctity of the second Festival day lightly.
Rav Shemaya strongly objects to this: The reason given here is that they are not knowledgeable in Torah; but if they were knowledgeable in Torah, would it be permitted? Don’t we require them to wait the time needed for the myrtle’s preparation, i.e., the time it takes to cut them? They went and asked Rava. He said to them: We require them to wait the time needed for the myrtle’s preparation.
זוהר
תָּא חֲזֵי בְּשַׁעְתָּא דְּאִתְכְּנָסַת (ס''א דְּאִתְתְּקָנַת) לְגַבֵּי אָדָם קֻדְשָׁא בְּרִיךְ הוא בְרִיךְ לוֹן הֲדָא הוּא דִכְתִיב (שם א') וַיְבָרֶךְ אוֹתָם אֱלֹהִים כְּחַזָּן דִּמְבָרֵךְ לַכַּלָּה בְּשֶׁבַע בְּרָכוֹת. מִכָּאן אוֹלִיפְנָא חָתָן וְכַלָּה כֵּיוַן דְאִתְבָּרְכָן בְּשֶׁבַע בְּרָכוֹת אִתְדַּבְּקָן כַּחֲדָא כְּדוּגְמָא דִלְעֵילָא וְעַל דָּא מָאן דְּאָתֵי לְאִתְחַבְּרָא בְאִנְתּוּ דְאַחֲרָא הָא פָגִים זִוּוגָא. (כַּבְיָכוֹל עָבִיד תְּרֵין רְשׁוּיוֹת לְעֵילָא) דְּהָא זִוּוּגָא דִכְנֶסֶת יִשְׂרָאֵל בֵּיהּ בְּקֻדְשָׁא בְרִיךְ הוּא בִלְחוֹדוֹי בְּזִמְנָא דְאִיהוּ בְרַחְמֵי וּבְזִמְנָא דְאִיהוּ בְדִינָא. תָּא חֲזֵי מָאן דְּמִתְחַבֵּר בְּאִנְתּוּ דְאַחֲרָא כְּאִילוּ מְשַׁקֵּר בֵּיהּ בְּקֻדְשָׁא בְרִיךְ הוּא וּבִכְנֶסֶת יִשְׂרָאֵל וְעַל דָּא קֻדְשָׁא בְרִיךְ הוּא לָא מְכַפֵּר לֵיהּ בִּתְשׁוּבָה וּתְשׁוּבָה תַלְיָיא עַד דְּיִסְתְּלַק מֵעָלְמָא הֲדָא הוּא דִכְתִיב (ישעיה כ''ב) אִם יְכֻפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמוּתוּן. וְאֵימָתַי. בְּשַׁעְתָּא דְעָאל בִּתְשׁוּבָה לְהַהוּא עָלְמָא וְאִית לֵיהּ לְקַבְּלָא עוֹנְשָׁא. רִבִּי אֶלְעָזָר אָמַר מָאן דִּמְשַׁקֵר בִּכְנֶסֶת יִשְׂרָאֵל לָא יִתְקַבֵּל בִּתְשׁוּבָה עַד דְּיִתְדָּן בְּדִינָא דְגֵיהִנָּם כָּל שֶׁכֵּן מָאן דִּמְשַׁקֵּר בִּכְנֶסֶת יִשְׂרָאֵל וּבְקֻדְשָׁא בְרִיךְ הוּא. וְכָל שֶׁכֵּן אִי אַטְרַח לֵיהּ לְקֻדְשָׁא בְרִיךְ הוּא לְמֶעְבַּד דִיּוּקְנָא דְמַמְזֵר בְּאִנְתּוּ דְאַחֲרָא וְאַכְחִישׁ פּוּמְבִּי דְמַלְכָּא. רִבִּי חִיָּיא פָּתַח וְאָמַר (משלי כ''ח) גּוֹזֵל אָבִיו וְאִמּוֹ וְגוֹמֵר אָבִיו דָּא קֻדְשָׁא בְרִיךְ הוּא אִמּוֹ דָא כְנֶסֶת יִשְׂרָאֵל מָאי גּוֹזֵל כְּמָה דְאַתְּ אָמֵר (ישעיה ג') גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם. וּמָאן אִיהוּ מָאן דְּחָמִיד אִתְּתָא אַחֲרָא דְלָאו אִיהִי בַת זוּגֵיהּ תַּמָּן תָּנֵינָן כָּל הַנֶּהֱנֶה מִן הָעוֹלָם הַזֶּה בְּלֹא בְּרָכָה כְּאִילוּ גוֹזֵל לְקֻדְשָׁא בְרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל דִּכְתִיב גּוֹזֵל אָבִיו וְאִמּוֹ וְגוֹמֵר. כָּל הַנֶּהֱנֶה מִן הָעוֹלָם הַזֶּה כְלַל דָּא אִיהוּ אִנְתּוּ מָאן דְּאִתְדְּבַק בְּאִנְתּוּ לְמֵהֱנֵי מִינָהּ וְאַף עַל גַּב דְּאִיהִי פְנוּיָה וְאַהֲנֵי מִינָהּ בְּלֹא בְרָכָה כְּאִילוּ גוֹזֵל קֻדְשָׁא בְרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל. מָאי טַעְמָא בְּגִין דְּזִוּוּגָא דִילְהוֹן בְּשֶׁבַע בְּרָכוֹת הוּא. וּמָה עַל פְּנוּיָה כָּךְ מָאן דְּיִתְדְּבַק בְּאִנְתּוּ דְאַחֲרָא דְקָאִים כְּגוֹוָנָא דִלְעֵילָא בְזִוּוּגָא דְשֶׁבַע בְּרָכוֹת עַל אַחַת כַּמָּה וְכַמָּה. חָבֵר הוּא לְאִישׁ מַשְׁחִית דָּא יָרָבְעָם כְּמָה דְאוּקְמוּהָ וְאוֹמֵר אֵין פֶּשַׁע דְּאָמַר הָא פְנוּיָה הִיא אֲמָאי אַסִיר בְּגִין דָּא גוֹזֵל אָבִיו וְאִמּוֹ הֲוֵי וְלֹא עוֹד אֶלָּא דְחָבֵר הוּא לְאִישׁ מַשְׁחִית מָאן הוּא אִישׁ מַשְׁחִית דְּפָגִים דִּיּוּקְנָא וְתִקּוּנָא דִלְעֵילָא. כָּל שֶׁכֵּן מָאן דְּחָמִיד לְאִנְתּוּ דְחַבְרֵיהּ לְאִתְדַּבְּקָא בָהּ (ס''א וְאִתְדְּבַק בָּהּ) דְפָגִים יַתִּיר וְעַל דָּא אִתְפְּגִים הוּא לְעָלְמִין. אִישׁ מַשְׁחִית דְּפָגִים לְעֵילָא וּפָגִים לְתַתָּא וּפָגִים לְנַפְשֵׁיהּ דִּכְתִיב מַשְׁחִית וּכְתִיב (משלי ו') מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה:
בֹּא וּרְאֵה, בְּשָׁעָה שֶׁחַוָּה נִתְתַּקְּנָה אֶל אָדָם, הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּרַךְ אוֹתָם. זֶה שֶׁנֶּאֱמַר, וַיְּבָרֶךְ אוֹתָם אֱלֹקִים. כְּמוֹ חָתָן הַמְּבָרֵךְ אֶת הַכַּלָּה בְּשֶׁבַע בְּרָכוֹת. מִכָּאן לָמַדְנוּ, חָתָן וְכַלָּה, כֵּיוָן שֶׁנִּתְבָּרְכוּ בְּשֶׁבַע בְּרָכוֹת מִתְדַבְּקִים יַחַד, כַּדִּמְיוֹן שֶׁלְּמַעְלָה. וְעַל כֵּן מִי שֶׁבָּא לְהִתְחַבֵּר בְּאֵשֶׁת אַחֵר, הוּא פּוֹגֵם הַזִּוּוּג, כִּי הַזִּוּוּג שֶׁל כְּנֶסֶת יִשְׂרָאֵל, הוּא בַּקָּדוֹשׁ בָּרוּךְ הוּא בִּלְבָד, הֵן בַּזְּמָן שֶׁהוּא בְּרַחֲמִים וְהֵן בַּזְּמָן שֶׁהוּא בְּדִין. בֹּא וּרְאֵה, מִי שֶׁמִּתְחַבֵּר בְּאֵשֶׁת אַחֵר, הוּא כְּאִלּוּ מְשַׁקֵּר בַּקָּדוֹשׁ בָּרוּךְ הוּא וּבִכְנֶסֶת יִשְׂרָאֵל, וְעַל כֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ מְכַפֵּר לוֹ עַד שֶׁיִּסְתַּלֵּק מִן הָעוֹלָם. זֶה שֶׁנֶּאֱמַר, אִם יְכוּפָּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמוּתוּן. וּמָתַי בְּשָׁעָה שֶׁנִּכְנָס בִּתְשׁוּבָה לָעוֹלָם הַהוּא, וְיֵשׁ לוֹ לְקַבֵּל עֹנֶשׁ שָׁם. וְאָז מְכוּפָּר לוֹ. רַבִּי אֶלְעָזָר אָמַר, מִי שֶׁמְּשַׁקֵּר בִּכְנֶסֶת יִשְׂרָאֵל, אֵינוֹ מִתְקַבֵּל בִּתְשׁוּבָה, מִטֶּרֶם שֶׁנִּדּוֹן בַּגֵּיהִנֹּם. כָּל שֶׁכֵּן, מִי שֶׁמְּשַׁקֵּר בִּכְנֶסֶת יִשְׂרָאֵל וּבַקָּדוֹשׁ בָּרוּךְ הוּא. וְכָל שֶׁכֵּן אִם מַטְרִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת צוּרָת מַמְזֵר בְּאֵשֶׁת אַחֵר, וּמְשַׁקֵּר בַּמֶּלֶךְ בְּפַרְהֶסְיָא בַּגָּלוּי. רַבִּי חִיָּא פָּתַח וְאָמַר, גּוֹזֵל אָבִיו וְאִמּוֹ וְגוֹ'. אָבִיו, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, אִמּוֹ, זוֹ כְּנֶסֶת יִשְׂרָאֵל. מַהוּ גּוֹזֵל. הוּא כְּמוֹ שֶׁנֶּאֱמַר, גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם. וּמַה הִיא הַגְּזֵלָה. מִי שֶׁחוֹמֵד אִשָּׁה אַחֶרֶת שֶׁאֵינָהּ בַּת זוּגוֹ. שָׁם לָמַדְנוּ, כָּל הַנֶּהֱנֶה מֵעוֹלָם הַזֶּה בְּלֹא בְּרָכָה, כְּאִלּוּ גּוֹזֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל, שֶׁכָּתוּב גּוֹזֵל אָבִיו וְאִמּוֹ אֵין פֶּשַׁע חָבֵר הוּא לְאִישׁ מַשְׁחִית. כָּל הַנֶּהֱנֶה מִן הָעוֹלָם הַזֶּה, כְּלָל זֶה, שֶׁאוֹמֵר כָּל הַנֶּהֱנֶה, הוּא אִשָּׁה. כִּי מִי שֶׁמִּתְדַבֵּק בְּאִשָּׁה לֵהָנוֹת מִמֶּנָּהּ, וְאַף עַל פִּי, שֶׁהִיא פְּנוּיָה, וְנֶהֱנֶה מִמֶּנָּהּ בְּלֹא בְּרָכָה, דְּהַיְנוּ בְּלִי שֶׁבַע בְּרָכוֹת שֶׁמְּבָרְכִים אֶת הַכַּלָּה, הוּא, כְּאִלּוּ גּוֹזֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל. מַהוּ הַטַּעַם, מִשּׁוּם שֶׁהַזִּוּוּג שֶׁלָּהֶם, הוּא בְּשֶׁבַע בְּרָכוֹת. וְהַנֶּהֱנֶה בְּלִי שֶׁבַע בְּרָכוֹת, פּוֹגֵם שֶׁבַע בְּרָכוֹת שֶׁלְּמַעְלָה. וּמַה עַל פְּנוּיָה כָּךְ, כָּל שֶׁכֵּן מִי שֶׁמִּתְדַבֵּק בְּאֵשֶׁת אַחֵר, שֶׁהִיא עוֹמֶדֶת בְּזִוּוּג בְּשֶׁבַע בְּרָכוֹת, עַל יְדֵי בַּעֲלָהּ, כְּעֵין שֶׁל מַעְלָה, עַל אַחַת כַּמָּה וְכַמָּה. חָבֵר הוּא לְאִישׁ מַשְׁחִית: זֶה יְרָבְעָם, כְּמוֹ שֶׁהֱעֶמִידוּהוּ, וְאָמַר אֵין פֶּשַׁע שֶׁאוֹמֵר הֲרֵי פְּנוּיָה הִיא, לָמָּה אָסוּר. מִשּׁוּם זֶה הוּא גּוֹזֵל אָבִיו וְאִמּוֹ. וְלֹא עוֹד אֶלָּא שֶׁהוּא חָבֵר לְאִישׁ מַשְׁחִית. מִי הוּא אִישׁ מַשְׁחִית. הוּא מִי שֶׁפּוֹגֵם הַצוּרָה וְהַתִּקּוּן שֶׁל מַעְלָה. כָּל שֶׁכֵּן מִי שֶׁחוֹמֵד אֵשֶׁת חֲבֵרוֹ לְהִתְדַבֵּק בָּהּ, שֶׁפּוֹגֵם יוֹתֵר. וְעַל כֵּן הוּא נִפְגָם לְעוֹלָם. אִישׁ מַשְׁחִית, כִּי פּוֹגֵם לְמַעְלָה, וּפוֹגֵם לְמַטָּה, וּפוֹגֵם אֶת נַפְשׁוֹ, שֶׁכָּתוּב מַשְׁחִית, וְכָתוּב, מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה.
הלכה פסוקה
א. חֲמִשָׁה שֶׁהֵבִיאוּ זֶבַח אֶחָד כֻּלָּן סוֹמְכִין עָלָיו זֶה אַחַר זֶה. לֹא שֶׁיִּסְמְכוּ כֻּלָּן בְּבַת אֶחָת. מִי שֶׁמֵּת וְהִנִּיחַ קָרְבָּנוֹ עוֹלָה אוֹ שְׁלָמִים הֲרֵי יוֹרְשׁוֹ מְבִיאוֹ וְסוֹמֵךְ עָלָיו וּמֵבִיא נְסָכָיו:
ב. אֵין סְמִיכָה בְּקָרְבְּנוֹת הַצִבּוּר חוּץ מִשְּׁתֵי סְמִיכוֹת. עַל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְעַל פַּר הֶעְלֵם דָּבָר. וּשְׁלשָׁה מִן הַסַּנְהֶדְרִין סוֹמְכִין עָלָיו. וְדָבָר זֶה הֲלָכָה מִפִּי משֶׁה רַבֵּינוּ שֶׁאֵין בְּצִבּוּר אֶלָּא שְׁתֵּי סְמִיכוֹת:
ג. אֵין סוֹמְכִין אֶלָּא בָּעֲזָרָה. סָמַךְ חוּץ לָעֲזָרָה חוֹזֵר וְסוֹמֵךְ מִבִּפְנִים. וְאִם הָיָה בַעַל הַקָּרְבָּן עוֹמֵד בַּחוּץ וְהִכְנִיס יָדוֹ לִפְנִים וְסָמַךְ סְמִיכָתוֹ כְּשֵׁרָה. וְהוּא שֶׁיִּסְמוֹךְ בְּכָל כֹּחוֹ וְאֵין סוֹמֵךְ אֶלָּא טָהוֹר וְאִם סָמַךְ הַטָּמֵא סָמַךְ:
מוסר
עַתָּה בִינָה שְׁמָעָה זֹאת כִּי הוּא עִיקָר גָּדוֹל אֱמֶת הַדָּבָר כִּי יֵשׁ מִן הַצַדִּיקִים שֶׁנִּכְשָׁלִים בְּחֵטְא לִפְעָמִים כְּעִנְיַן שֶׁנֶּאֱמַר (קהלת ו) כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טוֹב וְלֹא יֶחֱטָא. אָכֵן כּוֹבְשִׁים אֶת יִצְרָם מֵאֵת פְּנֵיהֶם וְאִם יִפּוֹלוּ בְּחֵטְא פַּעַם אֶחָת לֹא יִשְׁנוּ לוֹ וְנָקוֹטוּ בִפְנֵיהֶם וְחוֹזְרִים בִּתְשׁוּבָה. אַךְ כָּל אֲשֶׁר אֵינֶנּוּ נִזְהָר מֵחֵטְא יָדוּעַ וְאֵינֶנּוּ מְקַבֵּל עַל נַפְשׁוֹ לְהִשָּׁמֵר מִמֶּנּוּ גַּם אִם הוּא מֵהָעֲוֹנוֹת הַקַּלִּים אַף עַל פִּי שֶׁהוּא נִזְהָר מִכָּל הָעֲבֵירוֹת שֶׁבַּתּוֹרָה קְרָאוּהוּ חַכְמֵי יִשְׂרָאֵל מְשׁוּמָד לְדָבָר אֶחָד וְאֶת פּוֹשְׁעִים נִמְנָה וְגָדוֹל עֲוֹנוֹ מִנְּשׂוֹא כִּי אִם אָמֹר יֹאמַר הָעֶבֶד לְרַבּוֹ כֹּל אֲשֶׁר תֹּאמַר אֵלַי אֶעֱשֶׂה זוּלָתִי דָבָר אֶחָד כְּבַר שִׁבֵר עוֹל אֲדוֹנָיו מֵעָלָיו וְהַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה. וְעַל הָעִנְיַן הַזֶּה נֶאֱמַר (דברים כ') אָרוּר הָאִישׁ אֲשֶׁר לֹא יָקִים אֶת דִּבְרֵי הַתּוֹרָה הַזֹּאת לַעֲשׂוֹת אוֹתָם. בִּיאֲרוּ אֲשֶׁר לֹא יְקַבֵּל עַל נַפְשׁוֹ לְקַיֵּים כָּל דִבְרֵי הַתּוֹרָה מֵרֹאשׁ וְעַד סוֹף וְיוֹרֶה עַל זֶה אֲשֶׁר לֹא יָקִים לַעֲשׂוֹת וְלֹא אָמַר אֲשֶׁר לֹא יַעֲשֶׂה אוֹתָם. וְעוֹד תֵּדַע כִּי הַשּׁוֹנֶה עֲבֵירָה אַחַת עֶשֶׂר פְּעָמִים אַף עַל פִּי שֶׁנִּזְהָר מִכָּל שְׁאָר הָעֲבֵירוֹת הִנֵּה הוּא נֶחְשָׁב כְּעוֹבֵר עַל עֲבֵירוֹת חֲלוּקוֹת וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כִּי אִם יֹאמְרוּ לְנָזִיר אַל תִּשְׁתֶּה וְהוּא שׁוֹתֶה אַל תִּשְׁתֶּה וְהוּא שׁוֹתֶה לוֹקֶה בָּאַחֲרוֹנָה עַל כָּל אַחַת וְאַחַת כְּמִשְׁפָּט הָאוֹכֵל טְרֵפָה וּבְהֵמָה טְמֵאָה וְחֵלֶב וְדַם. וְרָאֹה רָאִינוּ כִּי רָבּוּ עֲוֹנוֹת הַדּוֹר עַל זֹאת כִּי יֵשׁ אֲנָשִׁים רַבִּים מְקַבְּלִים עַל נַפְשָׁם לְהִזָּהֵר מֵעֲבֵירוֹת יְדוּעוֹת וְכָל יְמֵי חַיֵּיהֶם אֵינָם נִזְהָרִים בָּהֶם אֲבָל הֵם אֶצְלָם כְּהֶתֵּר וְאִלּוּ לֹא הָיוּ נוֹהֲגִים כֵּן רַק עַל עֲבֵירָה אַחַת חוֹלִי רָע הוּא בְּנַפְשָׁם כַּאֲשֶׁר בִּיאַרְנוּ. אַף כִּי נוֹהֲגִים כֵּן עַל הַזְהָרוֹת רַבּוֹת וְכָהֵנָה מִן הַחֲמוּרוֹת כְּמוֹ שְׁבוּעַת חִנָּם וּמְקַלֵּל אֶת חֲבֵירוֹ אוֹ אֶת עַצְמוֹ בְּשֵׁם וְהַזְכָּרַת שֵׁם שָׁמַיִם לְבַטָּלָה אוֹ בְמָקוֹם שֶׁאֵינוֹ טָהוֹר אוֹ בְיָדַיִם לֹא נְקִיּוֹת וְהַעֲלָמַת עַיִן מִן הֶעָנִי וְלָשׁוֹן הָרָע וְשִׂנְאַת חִנָּם וְגַבְהוּת הַלֵּב וּנְתִינַת חִתִּית וְהִסְתַּכֵּל בָּעֲרָיוֹת וּבִטּוּל תַּלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם וְרַבּוֹת כָּאֵלֶּה כָּתַבְנוּ מִקְצָתָם אֵצֶל בְּנֵי הַדּוֹר לְהַזְכִּירָם וּלְהַזְהִירָם:
And now understand - listen to this, for it is a great principle. It is true that there are righteous people who sometimes stumble into sin - like the matter that is stated (Ecclesiastes 7:20), "For there is no man that is righteous on earth, who does good and does not sin." However they conquer their impulses from in front of them. And if they do fall to sin once, they will not repeat it. [Rather] they will have it taken away from in front of them and repent. However anyone who is not careful of a particular sin and does not take upon himself to guard against it - even if it is from the light ones [and] even though he guards himself against all of the [other] transgressions of the Torah - the Sages of Israel call a habitual sinner (mumar) about one thing (Chullin 4b); he is counted with the sinners, and his sin is too great to bear. For surely if a slave said to his master, "I will do everything you tell me except for one thing," he has already broken his master's yoke from upon himself and will do what is proper in his [own] eyes. And this whole matter is stated [in] (Deuteronomy 27:26), "Cursed be he who will not uphold the words of this Torah, to do them" - the explanation of the matter is that he does not accept upon himself to fulfill all of the words of the Torah, from beginning to end. And what indicates this [is the phrase], "who will not uphold [...] to do" - and it did not state, "who will not do them."
Furthermore, know that one who repeats one sin ten times - even though he guards himself against all of the other transgressions - is surely considered as if he transgressed different transgressions. And so did our Rabbis, may their memory be blessed, say (Makkot 21a) that if they tell a Nazirite, "Do not drink [wine]," and he drinks; "Do not drink," and he drinks - at the end, he is lashed for each and every time - like one who eats a terminally sick animal (tereifah), an impure animal, forbidden fat and blood.
And we have surely seen that the iniquities of the generation have increased on account of this. For there are many people who do [not] take upon themselves to guard against specific sins. And they do not guard against them all the days of their lives, but [these sins] are rather like something permitted to them. And if they were only behaving like this with one sin, it would have been a bad disease upon their souls - as we explained. All the more when they behave so with many negative commandments, including weighty ones - such as unnecessary oaths, cursing one's fellow or oneself with [God's] name; mentioning God's name unnecessarily, in an impure place or with unclean hands; diverting one's eyes from the poor, evil speech, baseless hatred, pride, terrorizing [others], staring at those sexually forbidden - and the neglect of Torah is equal to all of them [together]. And there are many like this - we have written some of them for the people of the generation, to remind them and to warn them. And likewise is it fitting for all penitents to write in a scroll-book the things that they have stumbled upon, and the commandments in which their performance has fallen short; and to read from this book of memoirs every day.