תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
כא (טז) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
וּמַלִּיל יְיָ עִם משֶׁה לְמֵימָר:
(יז) דַּבֵּ֥ר אֶֽל־אַהֲרֹ֖ן לֵאמֹ֑ר אִ֣ישׁ מִֽזַּרְעֲךָ֞ לְדֹרֹתָ֗ם אֲשֶׁ֨ר יִהְיֶ֥ה בוֹ֙ מ֔וּם לֹ֣א יִקְרַ֔ב לְהַקְרִ֖יב לֶ֥חֶם אֱלֹהָֽיו׃
מַלֵּל עִם אַהֲרֹן לְמֵימָר גְּבַר מִבְּנָיךְ לְדָרֵיהוֹן דִּי יְהֵי בֵיהּ מוּמָא לָא יִקְרַב לְקָרָבָא קֻרְבָּנָא קֳדָם אֱלָהֵיהּ:
(יח) כִּ֥י כׇל־אִ֛ישׁ אֲשֶׁר־בּ֥וֹ מ֖וּם לֹ֣א יִקְרָ֑ב אִ֤ישׁ עִוֵּר֙ א֣וֹ פִסֵּ֔חַ א֥וֹ חָרֻ֖ם א֥וֹ שָׂרֽוּעַ׃
אֲרֵי כָל גְּבַר דִּי בֵיהּ מוּמָא לָא יִקְרָב גְּבַר עַוִּיר אוֹ חֲגִיר אוֹ חָרִים אוֹ שְׂרִיעַ:
(יט) א֣וֹ אִ֔ישׁ אֲשֶׁר־יִהְיֶ֥ה ב֖וֹ שֶׁ֣בֶר רָ֑גֶל א֖וֹ שֶׁ֥בֶר יָֽד׃
אוֹ גְבַר דִּי יְהֵי בֵיהּ תְּבַר רַגְלָא אוֹ תְּבַר יְדָא:
(כ) אֽוֹ־גִבֵּ֣ן אוֹ־דַ֔ק א֖וֹ תְּבַלֻּ֣ל בְּעֵינ֑וֹ א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת א֖וֹ מְר֥וֹחַ אָֽשֶׁךְ׃
אוֹ גְבִין אוֹ דֻקָּא אוֹ חִלִּיז בְּעֵינֵיהּ אוֹ גַרְבָן אוֹ חֲזָזָן אוֹ מְרַס פַּחֲדִין:
(כא) כׇּל־אִ֞ישׁ אֲשֶׁר־בּ֣וֹ מ֗וּם מִזֶּ֙רַע֙ אַהֲרֹ֣ן הַכֹּהֵ֔ן לֹ֣א יִגַּ֔שׁ לְהַקְרִ֖יב אֶת־אִשֵּׁ֣י יְהֹוָ֑ה מ֣וּם בּ֔וֹ אֵ֚ת לֶ֣חֶם אֱלֹהָ֔יו לֹ֥א יִגַּ֖שׁ לְהַקְרִֽיב׃
כָּל גְּבַר דִּי בֵיהּ מוּמָא מִזַּרְעָא דְּאַהֲרֹן כַּהֲנָא לָא יִקְרַב לְקָרָבָא יָת קֻרְבָּנַיָּא דַיְיָ מוּמָא בֵיהּ יָת קֻרְבַּן אֱלָהֵיהּ לָא יִקְרַב לְקָרָבָא:
21 (16) And the Lord spoke to Moshe, saying,
(17) speak to Aharon, saying, Whoever he be of thy seed in their generations that has any blemish, let him not approach to offer the bread of his God.
(18) For whatever man he be that has a blemish, he shall not approach: a blind man, or a lame, or he that has a flat nose, or anything superfluous,
(19) or a man that is brokenfooted, or brokenhanded,
(20) or crookbacked, or a dwarf, or that has a blemish in his eye, or be scurvy, or scabbed, or whose stones are crushed.
(21) No man that has a blemish of the seed of Aharon the priest shall come near to offer the offerings of the Lord made by fire: he has a blemish; he shall not come near to offer the bread of his God.
נביאים
מד (ל) וְרֵאשִׁית֩ כׇּל־בִּכּ֨וּרֵי כֹ֜ל וְכׇל־תְּר֣וּמַת כֹּ֗ל מִכֹּל֙ תְּרוּמ֣וֹתֵיכֶ֔ם לַכֹּהֲנִ֖ים יִהְיֶ֑ה וְרֵאשִׁ֤ית עֲרִסֽוֹתֵיכֶם֙ תִּתְּנ֣וּ לַכֹּהֵ֔ן לְהָנִ֥יחַ בְּרָכָ֖ה אֶל־בֵּיתֶֽךָ׃
וְרֵישׁ כָּל בִּכּוּרֵי כּוֹלָא וְכָל אַפְרָשׁוּת כּוֹלָא מִכָּל אַפְרְשׁוּתֵיכוֹן לְכַהֲנַיָא יְהֵי וְרֵישׁ אַצְוָתְכוֹן תִּתְּנוּן לְכַהֲנָא לְאַשְׁרָאָה בִרְכְּתָא בְּבֵיתָךְ:
(לא) כׇּל־נְבֵלָה֙ וּטְרֵפָ֔ה מִן־הָע֖וֹף וּמִן־הַבְּהֵמָ֑ה לֹ֥א יֹאכְל֖וּ הַכֹּהֲנִֽים׃ {פ}
כָּל נְבֵילָא וּתְבִירָא מִן עוֹפָא וּמִן בְּעִירָא לָא יֵיכְלוּן כַּהֲנַיָא:
מה (א) וּבְהַפִּֽילְכֶ֨ם אֶת־הָאָ֜רֶץ בְּנַחֲלָ֗ה תָּרִ֩ימוּ֩ תְרוּמָ֨ה לַיהֹוָ֥ה ׀ קֹ֘דֶשׁ֮ מִן־הָאָ֒רֶץ֒ אֹ֗רֶךְ חֲמִשָּׁ֨ה וְעֶשְׂרִ֥ים אֶ֙לֶף֙ אֹ֔רֶךְ וְרֹ֖חַב עֲשָׂ֣רָה אָ֑לֶף קֹדֶשׁ־ה֥וּא בְכׇל־גְּבוּלָ֖הּ סָבִֽיב׃
וּבְפַלְגוּתְהוֹן יַת אַרְעָא בְאַחֲסָנָא תִּפְרְשׁוּן אַפְרָשׁוּתָא קֳדָם יְיָ קוּדְשָׁא מִן אַרְעָא אוּרְכָּא עַסְרִין וְחַמְשָׁא אַלְפִין אוּרְכָּא וּפוּתְיָא עַסְרָא אַלְפִין קוּדְשָׁא הוּא בְּכָל תְּחוּמָה סְחוֹר סְחוֹר:
(ב) יִֽהְיֶ֤ה מִזֶּה֙ אֶל־הַקֹּ֔דֶשׁ חֲמֵ֥שׁ מֵא֛וֹת בַּחֲמֵ֥שׁ מֵא֖וֹת מְרֻבָּ֣ע סָבִ֑יב וַחֲמִשִּׁ֣ים אַמָּ֔ה מִגְרָ֥שׁ ל֖וֹ סָבִֽיב׃
יְהֵי מִדֵין לְקוּדְשָׁא חֲמֵשׁ מְאָה בַּחֲמֵשׁ מְאָה מְרֻבַּע סְחוֹר סְחוֹר וְחַמְשִׁין אַמִין רוּחָא לֵיהּ סְחוֹר סְחוֹר:
(ג) וּמִן־הַמִּדָּ֤ה הַזֹּאת֙ תָּמ֔וֹד אֹ֗רֶךְ (חמש) [חֲמִשָּׁ֤ה] וְעֶשְׂרִים֙ אֶ֔לֶף וְרֹ֖חַב עֲשֶׂ֣רֶת אֲלָפִ֑ים וּבֽוֹ־יִהְיֶ֥ה הַמִּקְדָּ֖שׁ קֹ֥דֶשׁ קׇדָשִֽׁים׃
וּמִן מִשְׁחָתָא הָדָא תִּמְשַׁח אוּרְכָּא עַסְרִין וְחַמְשָׁא אַלְפִין וּפוּתְיָא עַסְרָא אַלְפִין וּבֵיהּ יְהֵי מִקְדְשָׁא קוֹדֶשׁ קוּדְשִׁין:
(ד) קֹ֣דֶשׁ מִן־הָאָ֜רֶץ ה֗וּא לַכֹּ֨הֲנִ֜ים מְשָׁרְתֵ֤י הַמִּקְדָּשׁ֙ יִֽהְיֶ֔ה הַקְּרֵבִ֖ים לְשָׁרֵ֣ת אֶת־יְהֹוָ֑ה וְהָיָ֨ה לָהֶ֤ם מָקוֹם֙ לְבָ֣תִּ֔ים וּמִקְדָּ֖שׁ לַמִּקְדָּֽשׁ׃
קוּדְשָׁא מִן אַרְעָא הוּא לְכַהֲנַיָא דִי מְשַׁמְשִׁין בְּבֵית מַקְדְשָׁא דַייָ יְהֵי דְקָרִיבִין לְשַׁמָשָׁא קֳדָם יְיָ וִיהֵי לְהוֹן אֲתַר שְׁבִיק לְבֵיתָא וְכִבְשָׁא לְמַקְדְשָׁא:
44 (30) And the first of all the firstfruits of all things, and every heave offering of all your heave offerings, shall belong to the priests: you shall also give to the priest the first of your dough, that he may cause a blessing to rest on thy house.
(31) The priests shall not eat of anything that dies of itself, or is torn, whether it be bird or beast.
45 (1) And when you divide by lot the land for inheritance, you shall designate a portion to the Lord, a holy area of the land: the length shall be the length of twenty five thousand reeds, and the breadth shall be ten thousand. This shall be holy in all its border round about.
(2) Of this there shall be a square plot for the sanctuary, five hundred by five hundred round about; and there shall be an open space for it of fifty cubits round about.
(3) And of this measure shalt thou measure a length of twenty five thousand, and a breadth of ten thousand: and in it shall be the sanctuary, which is most holy.
(4) The holy portion of the land shall be for the priests the ministers of the sanctuary, who come near to minister to the Lord: and it shall be a place for their houses, and a holy place for the sanctuary.
כתובים
כז (כז) וְדֵ֤י ׀ חֲלֵ֬ב עִזִּ֗ים לְֽ֭לַחְמְךָ לְלֶ֣חֶם בֵּיתֶ֑ךָ וְ֝חַיִּ֗ים לְנַעֲרוֹתֶֽיךָ׃
וְסוּפְקָנָא דַחֲלָבָא דְעִזֵי לְמֵיכוּלְתָּךְ וּלְמֵיכוּלְתָּא דְבֵיתָךְ וְחַיֵי לְטַלְיָתָךְ:
כח (א) נָ֣סוּ וְאֵין־רֹדֵ֣ף רָשָׁ֑ע וְ֝צַדִּיקִ֗ים כִּכְפִ֥יר יִבְטָֽח׃
עָרְקִין רַשִׁיעֵי בִּדְלֵית דְרָדֵף לְהוֹן וְצַדִיקֵי הֵיךְ אַרְיָא דְמִסְתְּכֵי לְמֵיכוּלְתֵּיהּ מְסַבְּרִין לְחָכְמָתָא:
(ב) בְּפֶ֣שַֽׁע אֶ֭רֶץ רַבִּ֣ים שָׂרֶ֑יהָ וּבְאָדָ֥ם מֵבִ֥ין יֹ֝דֵ֗עַ כֵּ֣ן יַאֲרִֽיךְ׃
בְּחוֹבֵיהָא דְאַרְעָא סַגִיעִין רַבְרְבָנָהָא וּבְנֵי נָשָׁא דְמִתְבַּיְנִין מִידִיעֲתָא נִגְדוּן:
(ג) גֶּֽבֶר־רָ֭שׁ וְעֹשֵׁ֣ק דַּלִּ֑ים מָטָ֥ר סֹ֝חֵ֗ף וְאֵ֣ין לָֽחֶם׃
גַבְרָא דְעָשֵׁק לְמִסְכְּנֵי אֵיךְ מִטְרָא חֲבִיטָא דְלֵית בֵּיהּ יִתְרָן:
(ד) עֹזְבֵ֣י ת֭וֹרָה יְהַלְל֣וּ רָשָׁ֑ע וְשֹׁמְרֵ֥י ת֝וֹרָ֗ה יִתְגָּ֥רוּ בָֽם׃ {פ}
דְשָׁבְקִין נִמוֹסָא מִשְׁתַּבְּחִין בְּרִשְׁעָא וְאִלֵין דְנָטְרִין אוֹרַיְתָא מִתְגַרְיָן בְּהוֹן דִיתוּבוּן:
(ה) אַנְשֵׁי־רָ֭ע לֹא־יָבִ֣ינוּ מִשְׁפָּ֑ט וּמְבַקְשֵׁ֥י יְ֝הֹוָ֗ה יָבִ֥ינוּ כֹֽל׃
בְּנֵי נָשָׁא בִּישֵׁי לָא מִתְבַּיְנִין דִינָא וּדְבָעֵי מִן קֳדָם יְיָ מִתְבַּיְנִין כּוּלְהוֹן טָבְתָא:
27 (27) and thou shalt have goats’ milk enough for thy food, for the food of thy household, and for the maintenance of thy maidens.
28 (1) The wicked flee when no man pursues: but the righteous are bold as a lion.
(2) When the land is sinful, its princes are numerous: but when there is a judicious man, knowing what is right, he shall endure.
(3) A poor man that oppresses the weak is like a sweeping rain which leaves no food.
(4) They who forsake Tora praise the wicked: but such as keep Tora contend with them.
(5) Evil men understand not justice: but they who seek the Lord understand all things.
משנה
א. דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. גְּזֵלוֹת וַחֲבָלוֹת, בִּשְׁלֹשָׁה. נֶזֶק וַחֲצִי נֶזֶק, תַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, בִּשְׁלֹשָׁה. הָאוֹנֵס וְהַמְפַתֶּה וְהַמּוֹצִיא שֵׁם רַע, בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מוֹצִיא שֵׁם רַע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, מִפְּנֵי שֶׁיֶּשׁ בּוֹ דִינֵי נְפָשׁוֹת:
ב. מַכּוֹת, בִּשְׁלֹשָׁה. מִשּׁוּם רַבִּי יִשְׁמָעֵאל אָמְרוּ, בְּעֶשְׂרִים וּשְׁלֹשָׁה. עִבּוּר הַחֹדֶשׁ, בִּשְׁלֹשָׁה. עִבּוּר הַשָּׁנָה, בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי מֵאִיר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּשְׁלֹשָׁה מַתְחִילִין, וּבַחֲמִשָּׁה נוֹשְׂאִין וְנוֹתְנִין, וְגוֹמְרִין בְּשִׁבְעָה. וְאִם גָּמְרוּ בִשְׁלֹשָׁה, מְעֻבֶּרֶת:
ג. סְמִיכַת זְקֵנִים וַעֲרִיפַת עֶגְלָה, בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי שִׁמְעוֹן. וְרַבִּי יְהוּדָה אוֹמֵר, בַּחֲמִשָּׁה. הַחֲלִיצָה וְהַמֵּאוּנִין, בִּשְׁלֹשָׁה. נֶטַע רְבָעִי וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין, בִּשְׁלֹשָׁה. הַהֶקְדֵּשׁוֹת, בִּשְׁלֹשָׁה. הָעֲרָכִין הַמִּטַּלְטְלִין, בִּשְׁלֹשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד מֵהֶן כֹּהֵן. וְהַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָהֶן:
ד. דִּינֵי נְפָשׁוֹת, בְּעֶשְׂרִים וּשְׁלֹשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶאֱמַר (ויקרא כ) וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה, וְאוֹמֵר (שם) וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ. שׁוֹר הַנִּסְקָל, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שמות כא) הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת, כְּמִיתַת בְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי, הַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַקּוֹדֵם לְהָרְגָן, זָכָה. רַבִּי עֲקִיבָא אוֹמֵר, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה:
ה. אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרִיּוֹת לַשְּׁבָטִים, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר, וְלֹא שְׁלֹשָׁה, אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתָּיִם:
ו. סַנְהֶדְרִי גְדוֹלָה הָיְתָה שֶׁל שִׁבְעִים וְאֶחָד, וּקְטַנָּה שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה. וּמִנַּיִן לַגְּדוֹלָה שֶׁהִיא שֶׁל שִׁבְעִים וְאֶחָד, שֶׁנֶּאֱמַר (במדבר יא) אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, וּמֹשֶׁה עַל גַּבֵּיהֶן, הֲרֵי שִׁבְעִים וְאֶחָד. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעִים. וּמִנַּיִן לַקְּטַנָּה שֶׁהִיא שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שם לה) וְשָׁפְטוּ הָעֵדָה וְגוֹ' וְהִצִּילוּ הָעֵדָה, עֵדָה שׁוֹפֶטֶת וְעֵדָה מַצֶּלֶת, הֲרֵי כָאן עֶשְׂרִים. וּמִנַּיִן לָעֵדָה שֶׁהִיא עֲשָׂרָה, שֶׁנֶּאֱמַר (שם יד) עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב. וּמִנַּיִן לְהָבִיא עוֹד שְׁלֹשָׁה, מִמַּשְׁמַע שֶׁנֶּאֱמַר (שמות כג) לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת, שׁוֹמֵעַ אֲנִי שֶׁאֶהְיֶה עִמָּהֶם לְטוֹבָה, אִם כֵּן לָמָּה נֶאֱמַר (שם) אַחֲרֵי רַבִּים לְהַטֹּת, לֹא כְהַטָּיָתְךָ לְטוֹבָה הַטָּיָתְךָ לְרָעָה. הַטָּיָתְךָ לְטוֹבָה עַל פִּי אֶחָד, הַטָּיָתְךָ לְרָעָה עַל פִּי שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶם עוֹד אֶחָד, הֲרֵי כָאן עֶשְׂרִים וּשְׁלֹשָׁה. וְכַמָּה יְהֵא בְעִיר וּתְהֵא רְאוּיָה לְסַנְהֶדְרִין, מֵאָה וְעֶשְׂרִים. רַבִּי נְחֶמְיָה אוֹמֵר, מָאתַיִם וּשְׁלשִׁים, כְּנֶגֶד שָׂרֵי עֲשָׂרוֹת:
1. Cases concerning monetary law are adjudicated by three judges. Cases concerning robbery and personal injury are adjudicated by three judges. Cases concerning damage that one is responsible for because he or his property caused the damage are adjudicated by three judges as well. Likewise, cases concerning payment for half the damage, which is paid in the event that an ox whose owner has not been warned that it gored more than two times gores another animal (see Exodus 21:35); cases concerning payment of double the principal by a thief who was caught stealing (see Exodus 22:3); and cases concerning payment of four or five times the principal by a thief who slaughtered or sold a stolen ox or a lamb (see Exodus 21:37) are all adjudicated by three judges. Cases concerning one who rapes or one who seduces a virgin girl, and must therefore pay the girl’s father fifty silver shekels (see Deuteronomy 22:29, Exodus 22:15); and cases concerning a defamer who falsely asserts that his wife was not a virgin when she married him, and brings false witnesses who testify that she committed adultery while betrothed to him and who must therefore pay the girl’s father one hundred silver shekels as well as receive lashes (see Deuteronomy 22:13–19): All of these are adjudicated by three judges; this is the statement of Rabbi Meir. And the Rabbis say: Cases concerning a defamer are adjudicated by a court of twenty-three judges, which is the type of court authorized to judge cases of capital law, because this case includes the possibility of becoming a case of capital law. The husband brings witnesses that his wife committed adultery. If she is found guilty, she is liable to receive the death penalty. This punishment applies to the witnesses if they are exposed as conspiring witnesses.
2. Cases concerning the violation of prohibitions that render one liable to receive lashes are adjudicated by three judges. The Sages stated in the name of Rabbi Yishmael: Cases concerning lashes are adjudicated by twenty-three judges. The intercalation of the month is performed by a panel of three judges. The intercalation of the year, meaning the decision to add an extra month to the year when necessary, is also decided by a panel of three judges; this is the statement of Rabbi Meir. Rabban Shimon ben Gamliel says: The deliberations begin with three judges, and they debate the matter with five judges, and they conclude the matter with seven judges, due to the significance of the decision. And Rabban Shimon ben Gamliel concedes that if they concluded the matter with only three judges, the intercalation is valid and it is a leap year.
3. Both the laying of hands by the Sages and the breaking of the heifer’s neck in a case where a person was found murdered and it is not known who killed him (see Deuteronomy 21:1–9) are performed in front of a panel of three judges; this is the statement of Rabbi Shimon. Rabbi Yehuda says: These rituals are performed in front of five judges. Both ḥalitza, the ritual through which the yavam, a surviving brother of a married man who died without sons, frees the yevama, the widow, of her levirate bond in a case where the yavam does not wish to marry the yevama (see Deuteronomy 25:5–10), and the refusal of a girl before reaching majority to remain married to the man to whom her mother or brother married her off, are performed before a court of three judges. The halakha concerning fruit of a fourth-year sapling and second-tithe produce is that they are to be brought to Jerusalem and eaten there. If this is impractical, the produce can be redeemed and the redemption money brought to Jerusalem, where it is used to purchase food and drink. Valuation of fruit of a fourth-year sapling or second-tithe produce in cases where their value is not known is performed by three judges. The valuation of consecrated property for purposes of redemption is performed by three judges, and the valuations that are movable property (see Leviticus 27:1–8) are performed by three judges. Rabbi Yehuda says: One of the three judges must be a priest. And the valuation of consecrated land is performed by nine judges and, in addition, one priest. And the valuation of a person for the purpose of a vow is performed in a similar manner to that of land.
4. Cases of capital law are judged by twenty-three judges. An animal that copulated with a person and an animal that was the object of bestiality are judged by twenty-three judges, as it is stated: “And if a woman approaches any animal to lie with it, you shall kill the woman and the animal” (Leviticus 20:16), and it states: “And if a man lies with an animal, he shall be put to death and you shall kill the animal” (Leviticus 20:15). In cases of bestiality, the verse juxtaposes the execution of the animal to the execution of the person, and therefore the case of the animal is adjudicated in the same way as cases of capital law. Similarly, an ox that is to be stoned because it killed a person is judged by twenty-three judges, as it is stated: “But if the ox was wont to gore in time past, and warning has been given to its owner, but he did not guard it and it kills a man or a woman the ox shall be stoned and also its owner shall be put to death” (Exodus 21:29). From this verse it is derived that just as the manner of the death of the owner, so is the manner of the death of the ox. The same halakha applies in the case of a wolf or a lion, a bear or a leopard, or a cheetah, or a snake that killed a person: Their death is decreed by twenty-three judges. Rabbi Eliezer says these dangerous animals do not need to be brought to court; rather, anyone who kills them first merits the performance of a mitzva. Rabbi Akiva says: Their death is decreed by twenty-three judges.
5. The court judges cases involving an entire tribe that sinned, or a false prophet (see Deuteronomy 18:20–22), or a High Priest who transgressed a prohibition that carries a possible death sentence, only on the basis of a court of seventy-one judges, i.e., the Great Sanhedrin. And the king may bring the nation out to an optional war, i.e., a war that was not mandated by the Torah and is not a war of defense, only on the basis of a court of seventy-one judges. They may extend the city of Jerusalem or the courtyards of the Temple only on the basis of a court of seventy-one judges. And they may appoint a lesser Sanhedrin of twenty-three judges for the tribes only on the basis of a court of seventy-one judges. A city may be designated as an idolatrous city, i.e., a city whose residents all practice idolatry, and therefore according to Torah law all the residents must be killed and the city must be destroyed (see Deuteronomy 13:13–19), only in accordance with the ruling of a court of seventy-one judges. Additionally, the court may not designate a city as an idolatrous city if it is on the frontier, close to the borders of Eretz Yisrael, and three adjoining cities may not be designated as idolatrous cities. But the court may designate one city, or two adjoining cities, as idolatrous cities.
6. With regard to the number of judges in the different courts the mishna presents a halakhic midrash: The Great Sanhedrin was composed of seventy-one judges, and a lesser Sanhedrin was composed of twenty-three. From where is it derived that the Great Sanhedrin was composed of seventy-one judges? As it is stated: “Gather Me seventy men of the Elders of Israel, whom you know to be the Elders of the people and officers over them, and bring them into the Tent of Meeting, and they shall stand there with you” (Numbers 11:16), and together with Moses at the head of this body, there are a total of seventy-one. Rabbi Yehuda says: Moses was indeed at the head of the body, but he is not counted as part of the group. Consequently, a future Great Sanhedrin modeled after these Elders is to be composed of seventy judges. And from where is it derived that a lesser Sanhedrin is composed of twenty-three judges? As it is stated: “And the congregation shall judge between the assailant and the avenger…and the congregation shall save the manslayer from the hands of the avenger” (Numbers 35:24–25). Therefore, there must be a congregation, which consists of at least ten judges, that judges the accused and attempts to convict him, and there must be a congregation, also consisting of at least ten judges, which attempts to save the accused by finding him innocent. Together, there are twenty judges here. Before proceeding to derive the requirement for the final three judges, the mishna clarifies: And from where is it derived that a congregation consists of at least ten men? As it is stated concerning the spies: “How long shall I bear with this evil congregation that keep complaining about me?” (Numbers 14:27) There were twelve spies; excluding Joshua and Caleb, who did not complain, there would be ten men who are called: A congregation. Accordingly, the verses describing a congregation that attempts to convict the accused and a congregation that attempts to acquit him together add up to twenty judges. And from where is it derived to bring three more judges to the court? From the implication of that which is stated: “You shall not follow a multitude to convict” (Exodus 23:2), I would derive that I may not convict a person on the basis of a majority but I should follow the majority to exonerate. If so, why is it stated in the same verse: “To incline after a multitude,” from which it can be understood that the majority is followed in all cases? In order to resolve the apparent contradiction it must be explained: Your inclination after the majority to exonerate is not like your inclination after the majority to convict. Your inclination after the majority to exonerate can result in a verdict by a majority of one judge. But your inclination after the majority to convict a transgressor must be by a more decisive majority of at least two. Therefore, the court must have at least twenty-two judges. And since there is a principle that a court may not be composed of an even number of judges, as such a court may be unable to reach a decision, therefore they add another one to them, and there are twenty-three judges here. And how many men must be in the city for it to be eligible for a lesser Sanhedrin? One hundred and twenty. Rabbi Neḥemya says: Two hundred and thirty, corresponding to the ministers of tens, as outlined by Moses and Yitro in the wilderness (Exodus, chapter 18). That is to say, each member of the Sanhedrin can be viewed as a judge with responsibility for ten residents. If there are not enough men in the city to enable this calculation, it would not be honorable to appoint a Sanhedrin, as their members will each preside over less than the minimum of ten residents.
גמרא
כְּתִיב (שמות כ') לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב. אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב הוּא דְלֹא עָבְדֵי הָא דְעֵץ שָׁרֵי. אָמַר רַב אָשֵׁי אֱלוֹהַּ הַבָּא בִּשְׁבִיל כֶּסֶף וֶאֱלוֹהַּ הַבָּא בִּשְׁבִיל זָהָב. רַב כִּי הֲוָה אָתֵי לְבֵי דִינָא אָמַר הָכִי בִּרְעוּת נַפְשַׁאי לִקְטָלָא נָפִיק וְצָבִי בֵּיתֵיהּ לֵית הוּא עָבִיד. וְרֵיקָן לְבֵיתֵיהּ עַיֵּיל. וּלְוַאי שֶׁתְּהֵא בִּיאָה כַּיְצִיאָה. כִּי הֲוָה חָזֵי אַמְבּוּהָא דְסַפְרֵי אַבַּתְרֵיהּ אָמַר (איוב כ') אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְגוֹ' כְּגֶלְלוֹ לָנֶצַח יֹאבֵד וְגוֹ'. אָמַר רִבִּי אֶלְעָזָר מְנַיִן לַדַּיָּן שֶׁלֹּא יִפְסַע עַל רָאשֵׁי עַם קדֶשׁ שֶׁנֶּאֱמַר (שמות כ') וְלֹא תַעֲלֶה בְמַעֲלוֹת וְסָמִיךְ לֵיהּ וְאֵלֶּה הַמִּשְׁפָּטִים. אֲשֶׁר תָּשִׂים אֲשֶׁר תְּלַמְּדֵם מִיבָּעֵי לֵיהּ. אָמַר רִבִּי יִרְמְיָה וְאִי תֵימָא רִבִּי חִיָּיא בַּר אַבָּא אֵלּוּ כְּלֵי הַדַּיָּנִין. רַב הוּנָא כִּי הֲוָה נָפִיק לְדִינָא אָמַר הָכִי אַפִּיקוּ לִי מָאנֵי חֲנוּתַאי מַקֵּל וּרְצוּעָה וְשׁוֹפָרָא וְסַנְדָּלָא (דברים א') שָׁמוֹעַ בֵּין אֲחֵיכֶם וּשְׁפַטְתֶּם אָמַר רִבִּי חֲנִינָא אַזְהָרָה לְבֵית דִּין שֶׁלֹּא יִשְׁמַע דִּבְרֵי בַּעַל דִּין קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵירוֹ וְאַזְהָרָה לְבַעַל דִּין שֶׁלֹא יַטְעִים דְּבָרָיו לְדַיָּן קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵירוֹ קְרִי בֵּיהּ נָמֵי שַׁמֵּעַ בֵּין אֲחֵיכֶם. (שם) כְּתִיב וָאֲצַוֶּה אֶת שׁוֹפְטֵיכֶם בָּעֵת הַהִיא וּכְתִיב וָאֲצַוֶּה אֶתְכֶם בָּעֵת הַהִיא אָמַר רִבִּי אֶלְעָזָר אָמַר רִבִּי שַׂמְלַאי אַזְהָרָה לַצִבּוּר שֶׁתְּהֵא אֵימַת דַּיָּן עֲלֵיהֶם וְאַזְהָרָה לַדַּיָּן שֶׁיִּסְבּוֹל אֶת הַצִבּוּר עַד כַּמָּה אָמַר רִבִּי חָנָן וְאִי תֵימָא רִבִּי שַׁבְּתַאי. (במדבר יא) כַּאֲשֶׁר יִשָּׂא הָאוֹמֵן אֶת הַיּוֹנֵק:
It is written: “You shall not make with Me gods of [elohei] silver and gods of gold” (Exodus 20:20). The Gemara asks: It is gods of silver and gods of gold that you may not make, but are gods of wood permitted? Rather, Rav Ashi says: This verse discusses a judge, called elohim, who comes, i.e., is appointed, due to payment of silver, and a judge who comes due to payment of gold.
The Gemara relates that Rav, when he would come to court to judge a case, would say this about himself: By his own will he goes out to danger of death, as a judge who misjudges a case is liable to receive the punishment of death at the hand of Heaven; and he does not do what is necessary to provide for the needs of his house, and he enters his home empty-handed, because a judge does not receive a salary. He said: If only it should be so that his entry into his home will be the same as his departure, without sin or transgression.
In a similar demonstration of humility, when Rav would see a convoy [ambuha] of scribes following after him to honor him, he would say: “Though his excellency mount up to the heavens and his head reach the clouds, yet he shall perish forever like his own dung; they who have seen him shall say: Where is he?” (Job 20:6–7). It is said of Mar Zutra the Pious that when the people would carry him to his lectures on their shoulders during Shabbat of the Festival, he would say this to avoid becoming arrogant: “For power is not forever, and does the crown endure for all generations?” (Proverbs 27:24).
Bar Kappara taught, based on a homiletical interpretation of a verse: From where is this matter that the Sages stated derived: Be temperate in judgment (Avot 1:1)? As it is written: “Neither shall you go up by steps onto My altar” (Exodus 20:23), i.e., do not ascend hurriedly, and juxtaposed to it, it is written: “Now these are the ordinances that you shall set before them” (Exodus 21:1). Rabbi Eliezer says: From where is it derived that a judge may not step over the heads of the sacred nation, walking among those assembled for the lecture, who would sit upon the floor, in such a manner that he has the appearance of stepping on them? It is derived from that which is stated: “Neither shall you go up by steps,” and juxtaposed to it is an introduction to civil laws and courtroom regulations: “Now these are the ordinances.” This indicates that the prohibition against ascending upon steps applies to judges.
The Gemara interprets the second part of the verse cited above: “Now these are the ordinances that you shall set before them.” The verse should have stated: That you shall teach them. What is indicated by the phrase: “Set before them”? Rabbi Yirmeya, and some say Rabbi Ḥiyya bar Abba, says: These are the judges’ tools. To illustrate this, the Gemara relates that Rav Huna, when he would go out to a judgment, would say this: Take out for me tools from my shop: A rod and strap, with which to flog transgressors; and a shofar, necessary in the event that someone must be excommunicated; and a sandal, necessary in the event of ḥalitza, the procedure by which a levirate marriage is rejected.
The Gemara interprets other verses related to the topic of adjudicating cases. “And I charged your judges at that time, saying: Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger who is with him” (Deuteronomy 1:16). Understanding that the word “charged” indicates alacrity, Rabbi Yoḥanan says: Moses urged the judges: With regard to the rod and the strap, be vigilant. With regard to the clause “Hear the causes between your brethren, and judge,” Rabbi Ḥanina says: This is a warning to a court that it may not hear the statement of one litigant before the other litigant comes, and it is a warning to a litigant that he may not explain his statement to the judge before the other litigant comes. Read into the phrase in the verse: “Hear the causes between your brethren,” that it is also concerning the litigant. Although he is not the judge, he is also required to assure that the case is conducted in the presence of both parties.
Rav Kahana says the litigant’s responsibility may be derived from here: From “you shall not bear [tissa] a false report” (Exodus 23:1). Although conjugated in this manner the verb would seem to be addressed to the judges, commanding them not to lend credence to a false report, the term may also be read as: You shall not deliver [tassi] a false report, conjugated so that it addresses the litigants and the witnesses.
The Gemara returns to the verse in Deuteronomy cited above: “And I charged your judges at that time, saying: Hear the causes between your brethren, and judge righteously.” Reish Lakish says: Verify the judgment by meticulously examining the particulars of the case, and only afterward, implement it. The verse continues: “Between a man and his brother, and the stranger who is with him.” Rav Yehuda says: The judge must distinguish even between the merits of a house and the upper story when dividing a two-floor property among inheriting brothers.
With regard to the clause in the verse: “And the stranger who is with him [gero],” the word gero resembles the word: Dwell [gur], and Rav Yehuda says: This word teaches that the judge must distinguish even between the merits of an oven and a stove. The judge must carefully weigh how to divide even these domestic items in a case of inheritance, to ensure that the distribution of property is absolutely equitable.
The next verse states: “You shall not respect [takiru] people in judgment; you shall hear the small and the great alike; you shall not be afraid before any man, for the judgment is God’s; and the cause that is too hard for you, you shall bring to me, and I will hear it” (Deuteronomy 1:17). Rabbi Yehuda says: Do not recognize him [takirehu], i.e., do not acknowledge the litigant as a friend in your role as a judge. Rabbi Elazar says: Even if he is your opponent, do not estrange him [tenakerehu] in such a way as to prejudge him as liable, but treat him as though you do not know him at all.
Rav’s host [ushpizekhaneih], with whom he would stay occasionally, came before him for a judgment. Rav said to the host: Are you not my host? He said to him: Yes, I am. The host then said to him: I have a dispute with another that needs a judgment. Rav said to him:
I am disqualified to judge for you, because I may be partial to you due to what you’ve done for me. Rav said to Rav Kahana: Go out and judge the case. Rav Kahana saw that Rav’s host was acting haughtily due to his relationship with Rav, as he presumed that Rav Kahana was predisposed to favor him. Rav Kahana said to the host: If you are prepared to listen, then listen to me and follow my instructions. And if not, I will take Rav out of your ears. I will treat you harshly, and you will understand that your relationship with Rav will not help you at all.
§ The Gemara continues to interpret clauses from the verse cited above. “You shall hear the small and the great alike” (Deuteronomy 1:17). Reish Lakish says: This teaches that the judgment of one peruta should be as dear, i.e., important, to you as the judgment of one hundred maneh, i.e., ten thousand dinars. The Gemara asks: With regard to what halakha is this said? If we say it is with regard to the need to study it carefully and to decide the case justly, it is obvious that even cases relating to small sums must be judged thoroughly. Rather, Reish Lakish was speaking with regard to giving it precedence: The small claims case may not be deferred in favor of the larger claim merely because the disputed sum is smaller.
The Gemara continues the interpretation of the verse: “You shall not be afraid before any man.” Rabbi Ḥanan says: Do not suppress your statement of opinion due to any person. The verse continues: “For the judgment is God’s.” Rabbi Ḥama, son of Rabbi Ḥanina, says: The Holy One, Blessed be He, says: It is not enough for the wicked judges, that they take money from this person and they give it to that person unlawfully, but they even trouble Me to return the money to its rightful owners. As proper justice is ultimately in the hands of God, He takes responsibility to bring about the rectification of the errors of unfit judges.
The verse continues: “And the cause that is too hard for you, you shall bring to me, and I will hear it.” Rabbi Ḥanina, and some say Rabbi Yoshiya, says: On account of this matter, which displayed a degree of presumptuousness, Moses was punished, as it is stated: “And Moses brought their cause before the Lord” (Numbers 27:5). In this instance, when Zelophehad’s daughters presented their case to Moses, he did not know the answer himself and was compelled to ask God. Rav Naḥman bar Yitzḥak objects to this critique of Moses: Is it written: “And I will tell you,” which would indicate that Moses assumed the authority for himself? No, it is written: “And I will hear it,” meaning: If I have learned the halakha, I have learned it. And if not, I will go and learn it. Consequently, there was no presumptuousness in Moses’ statement.
Rather, the unusual manner in which the halakha of women’s inheritance (see Numbers, chapter 27) was revealed may be understood as it is taught in a baraita: It would have been fitting for the Torah portion about inheritances to have been written by attributing it to Moses, our teacher, i.e., to introduce the halakha with the standard formulation: And the Lord spoke to Moses, saying. But the daughters of Zelophehad achieved merit as a result of their initiative in pursuing a portion in Eretz Yisrael, and therefore the halakha was written by attributing it to them. Similarly, it would have been fitting for the Torah portion concerning the punishment of the wood gatherer (see Numbers 15:32–36) to have been written by attributing it to Moses, our teacher. But the wood gatherer was found guilty, and the halakha was written by attributing it to him. This serves to teach you that guilt is engendered by means of the guilty and merit by means of the innocent.
The Gemara continues to interpret verses pertaining to judges and judgment. It is written: “And I charged your judges at that time” (Deuteronomy 1:16), and it is written soon thereafter: “And I commanded you at that time all the things that you should do” (Deuteronomy 1:18). There is an apparent contradiction between these verses, as one indicates God commanded the judges and the other indicates He commanded the people. Rabbi Elazar says that Rabbi Simlai says: Moses issued a warning to the community that the awe of the judge must be upon them, and Moses issued a warning to the judge that he must bear the burden of the community. Up to what degree must the judge bear this burden? Rabbi Ḥanan, and some say Rabbi Shabbtai, says: It is as Moses said, that he carried Israel “as a nursing father carries the sucking child” (Numbers 11:12).
זוהר
שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה. שֵׁשֶׁת יָמִים מָאי עֲבִידְתַּיְיהוּ אָמַר רִבִּי יוֹסֵי כְתִיב כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ אֶת הַשָּׁמַיִם וְאֵת הָאָרֶץ וְלָא כְתִיב בְּשֵׁשֶׁת וְהָא אוּקְמוּהָ וְכָל יוֹמָא וְיוֹמָא עֲבִיד עֲבִידְתֵּיהּ וְאִקְרוּן יוֹמֵי מְלָאכָה. אָמַר רִבִּי יִצְחָק אִי הָכִי אֲמָאי אִקְרוּן שֵׁשֶׁת יְמֵי חוֹל אֲמָאי חוֹל. אָמַר רִבִּי יוֹסֵי הַשְׁתָּא אִתְנְהִיג עַלְמָא עַל יְדֵי דִשְׁלוּחַיְיהוּ בְּגִין כַּךְ יוֹמֵי חוֹל אִקְרוּן. רִבִּי חִיָּיא אָמַר בְּגִין דְּשָׁרֵי לְמֶעְבַּד בְּהוֹן עֲבִידְתָּא וּבְגִין דָּא לָא אִקְרוּן קֹדֶשׁ. וּמָאן דְּלָאו אִקְרוּן קֹדֶשׁ חוֹל אִקְרוּן וְעַל דָּא אַתְקִינוּ חַבְרַיָּיא בְּהַבְדָּלָה בֵּין קֹדֶשׁ לְחוֹל. מָאי הַבְדָלָה הָכָא אֶלָּא קֹדֶשׁ מִלָּה בְגַרְמֵיהּ הוּא וְשָׁאֲרָא מִנֵּיהּ אַתְיָין. וְעַל דָּא אִילֵן לְעוֹבָדָא וְאִלֵּין לְנַטְּרָא וְאֵימָתַי אִשְׁתְּכַח נְטִירוּ בְהוּ. כַד זְמִינִּין מִקֹּדֶשׁ אָמַר רִבִּי יְהוּדָה חֶדְוָותָא וּנְטִירוּתָא דְיוֹמָא דְשַׁבְּתָא עַל כֹּלָא הוּא בְגִין דְהָאי יוֹמָא אִתְעֲטֵר בְּאַבָּא וְאִימָא וְאִתּוֹסַף קְדוּשָׁה עַל קְדוּשָׁתֵיהּ מַה דְלָא אִשְׁתְּכַח הָכִי בִשְׁאַר יוֹמֵי דְהָא הוּא קֹדֶשׁ וְאִתְעֲטָר בַּקֹּדֶשׁ אוֹסִיף קְדוּשָׁה עַל קְדוּשָׁתֵיהּ. בְּגִין כַּךְ הָאי יוֹמָא חֶדְוָותָא דְעִלָּאֵי וְתַתָּאֵי כֹלָא חַדָּאן בֵּיהּ. מָלֵּא בִרְכָּאָן בְּכֻלְּהוּ עַלְמִין. כֻּלְּהוּ מִנֵּיהּ אַתְקִינוּ (נ''א אַתְזִינוּ) בְהָאי יוֹמָא נַיְיחָא דְעִלָּאֵי וְתַתָּאֵי. בְּהָאי יוֹמָא נַיְיחָא דְחַיָּיבַיָּיא דְגֵיהִנָּם לְמַלְכָּא דְעָבַד הִלּוּלָא לִבְרֵיהּ יְחִידָאֵי אַעְטַר לֵיהּ בְּעִטְרָא עִלָּאָה מָנֵי לֵיהּ מַלְכָּא עַל כֹּלָא. בְּהָאי יוֹמָא חֶדְוָותָא לְכֹלָא. חָד סַנְטִירָא דְאִתְפְּקַד עַל דִּינָא דִבְנֵי נָשָׁא הֲווֹ בִידֵיהּ גּוּבְרִין דְּבַעְיָין קָטוּלָא גוּבְרִין דְּבַעְיָין לְאַלְקָאָה בְגִין יְקָרָא דְהָאי יוֹמָא דְחֶדְוָותָא דְמַלְכָּא שָׁבִיק דִּינוֹי וְנָטַר לְחֶדְוָותָא דְמַלְכָּא. כַּךְ הַהוּא יוֹמָא הִלּוּלָא דְמַלְכָּא בְמַטְרוֹנִיתָא חֶדְוָותָא דְאַבָּא וְאִימָא עָלֵיהּ. חֶדְוָותָא דְעִלָּאִין וְתַתָּאִין. בְּחֶדְוָותָא דְמַלְכָּא כֻלְּהוּ חַדָּאָן וְלָא יִצְטַעֲרוּן בֵּיהּ. עַל דָּא כְתִיב (ישעיה נ''ח) וְקָרָאתָ לַשַּׁבָּת עֹנֶג מָאי עֹנֶג עֹנֶג לָא אִשְׁתְּכַח אֶלָּא לְעֵילָא בְאָתָר דְקֹדֶשׁ עִלָּאָה שָׁאֲרֵי כְמָה דְאַתְּ אָמֵר אָז תִּתְעַנַּג עַל יְיָ דְהָאי עֹנֶג עַל יְיָ הוּא. וְהָאי יוֹמָא דְהוּא הִלּוּלָא דְמַלְכָּא אִתְעַטָּר בְּהַהוּא עִטְרָא דְעֹנֶג הָדָא הוּא דִכְתִיב וְקָרָאתָ לַשַּׁבָּת עֹנֶג מַה דְלָא אִשְׁתְּכַח הָכִי בִּשְׁאַר יוֹמִין. בְּהָאי יוֹמָא תְלַת סְעוּדָתָן בַעְיָין בְּנֵי מַלְכָּא לְזַמְּנָא וּלְסַדְּרָא פָּתוֹרֵי בְגִין יְקָרָא דְמַלְכָּא כְמָה דְאוֹקִימְנָא:
שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה: שׁוֹאֵל, שֵׁשֶׁת יָמִים, מַה הֵם. אָמַר רַבִּי יוֹסֵי כָּתוּב, כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וְלֹא כָּתוּב בְּשֵׁשֶׁת יָמִים. וְהֶעֱמַדְנוּ, שֶׁכָּל יוֹם וָיוֹם עָשָׂה מְלַאכְתּוֹ, וְנִקְרָאִים מִשּׁוּם זֶה יְמֵי מְלָאכָה. אָמַר רַבִּי יִצְחָק, אִם כֵּן, שֶׁהֵם סוֹד שֵׁשׁ סְפִירוֹת חג''ת נה''י, לָמָּה נִקְרָאִים שֵׁשֶׁת יְמֵי חוֹל, לָמָּה הִיא חוֹל, אָמַר רַבִּי יוֹסֵי עַתָּה מִתְנַהֵג הָעוֹלָם עַל יְדֵי שָׁלִיחִים שֶׁלָּהֶם, וְעַל כֵּן נִקְרָאִים יְמֵי חֹל. רַבִּי חִיָּא אָמַר: מִשּׁוּם שֶׁמֻּתָּר לַעֲשׂוֹת בָּהֶם מְלָאכָה. וּמִשּׁוּם זֶה אֵינָם נִקְרָאִים קֹדֶשׁ. כִּי אוֹתָם שֶׁאֵינָם נִקְרָאִים קֹדֶשׁ, נִקְרָאִים חֹל. וְעַל כֵּן הִתְקִינוּ הַחֲבֵרִים בְּהַבְדָּלָה, בֵּין קֹדֶשׁ לְחֹל. שׁוֹאֵל, מַהוּ הַבְדָּלָה שֶׁבְּכָאן, וּמֵשִׁיב, אֶלָּא קֹדֶשׁ, הוּא דָּבָר בִּפְנֵי עַצְמוֹ, שֶׁכָּל שְׁאָר הַמַּדְרֵגוֹת בָּאִים מִמֶּנּוּ, מֵאו''א עִלָאִין, וְעַל כֵּן, הָהַבְדָּלָה הִיא, שֶׁאֵלּוּ יְמֵי חֹל הֵם לִמְלָאכָה, וְאֵלּוּ יְמֵי קֹדֶשׁ, הֵם לִשְׁמִירָה. וּמָתַי נִמְצָא הַשְּׁמִירָה בָּהֶם, בִּימֵי חֹל. הַיְנוּ כְּשֶׁהֵם מְזֻמָּנִים מִקֹּדֶשׁ. אָמַר רַבִּי יְהוּדָה: הַשִּׂמְחָה וְהַשְּׁמִירָה שֶׁבְּיוֹם הַשַּׁבָּת הוּא לְמַעְלָה עַל הַכֹּל, וּמִשּׁוּם שֶׁיּוֹם הַזֶּה מִתְעַטֵּר בְּאַבָּא וְאִמָּא, וְנִתּוֹסֵף קְדֻשָּׁה עַל קְדֻשָּׁתָם, מַה שֶּׁלֹּא נִמְצָא כֵּן בִּשְׁאָר הַיָּמִים, כִּי הוּא קֹדֶשׁ, וּמִתְעַטֵּר בַּקֹּדֶשׁ, וּמוֹסִיף קְדֻשָּׁה עַל קְדֻשָּׁתוֹ. וּמִשּׁוּם זֶה, יוֹם הַזֶּה הוּא שִׂמְחַת עֶלְיוֹנִים וְתַחְתּוֹנִים, כֻּלָּם שְׂמֵחִים בּוֹ, שֶׁמְּמַלֵּא בְּרָכוֹת בְּכָל הָעוֹלָמוֹת, כָּל הָעוֹלָמוֹת מִתְתַּקְּנִים מִמֶּנּוּ, בַּיּוֹם הַזֶּה, מְנוּחַת הָעֶלְיוֹנִים וְתַחְתּוֹנִים. בַּיּוֹם הַזֶּה הִיא מְנוּחַת הָרְשָׁעִים בַּגֵּיהִנֹּם. בְּדוֹמֶה לְמֶלֶךְ, שֶׁעָשָׂה סְעֻדָּה לְבֵן יְחִידוֹ, וְהֶעֱטִירוֹ בַּעֲטָרָה עֶלְיוֹנָה, וְהַמֶּלֶךְ הִפְקִיד אוֹתוֹ עַל הַכֹּל. בַּיּוֹם הַזֶּה הוּא שִׂמְחָה לְכָל בְּנֵי הַמְּדִינָה, שׁוֹטֵר אֶחָד שֶׁנִּתְמַנֶּה עַל הַדִּין שֶׁל בְּנֵי אָדָם, הָיָה בְּיָדוֹ אֲנָשִׁים שֶׁצְרִיכִים לְהָרְגָם, אֲנָשִׁים שֶׁצְרִיכִים לְהַכּוֹתָם. וּמִשּׁוּם כָּבוֹד הַזֶּה שֶׁל שִׂמְחַת הַמֶּלֶךְ עָזַב הַדִּינִים שֶׁלּוֹ, וְשָׁמַר אֶת שִׂמְחַת הַמֶּלֶךְ. שֶׁלֹּא יְצַעֵר לְשׁוּם אָדָם. כָּךְ יוֹם הַהוּא, שַׁבָּת, הוּא סְעֻדַּת הַשִּׂמְחָה שֶׁל הַמֶּלֶךְ עִם הַמַּלְכָּה, וְהַשִּׂמְחָה שֶׁל אַו''א, עָלָיו שְׂמֵחִים הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים. בְּשִׂמְחַת הַמֶּלֶךְ הַכֹּל שְׂמֵחִים וְאֵינָם מִצְטַעֲרִים בּוֹ. עַל כֵּן כָּתוּב, וְקָרָאתָ לַשַּׁבָּת עֹנֶג. מַהוּ, עֹנֶג. וּמֵשִׁיב, עֹנֶג אֵינוֹ נִמְצָא אֶלָּא לְמַעְלָה, בַּמָּקוֹם שֶׁקֹּדֶשׁ הָעֶלְיוֹן שָׁרוּי, כְּדִכְתִיב, אָז תִּתְעַנַּג עַל ה', כִּי עֹנֶג הַזֶּה הוּא לְמַעְלָה מֵה' הוּא, וְיוֹם הַהוּא, שַׁבָּת. שֶׁהוּא סְעֻדַּת הַשִּׂמְחָה שֶׁל הַמֶּלֶךְ, מִתְעַטֵּר בַּעֲטָרָה זוֹ שֶׁל עֹנֶג, מֵאַו''א עִלָּאִין. זֶה שֶׁנֶּאֱמַר וְקָרָאתָ לַשַּׁבָּת עֹנֶג. מַה שֶּׁלֹּא נִמְצָא כֵּן בִּשְׁאָר הַיָּמִים. בַּיּוֹם הַזֶּה, שָׁלֹשׁ סְעֻדּוֹת צְרִיכִים בְּנֵי הַמֶּלֶךְ לְזַמֵּן וְלַעֲרֹךְ הַשֻּׁלְחָן, מִשּׁוּם כָּבוֹד הַמֶּלֶךְ. כְּמוֹ שֶׁהֱעֶמַדְנוּ.
הלכה פסוקה
א. טָעה וְלֹא הִתְפַּלֵּל שַׁחֲרִית וְעָבַר חֲצִי הַיוֹם יִתְפַּלֵּל מִנְחָה שְׁתַּיִם רִאשׁוֹנָה תְּפִלַּת מִנְחָה וְהַשְּׁנִיָה תַּשְׁלוּמֵי שַׁחֲרִית. טָעָה וְלֹא הִתְפַּלֵּל מִנְחָה עַד שֶׁשָּׁקְעָה הַחַמָּה יִתְפַּלֵּל עַרְבִית שְׁתַּיִם רִאשׁוֹנָה עַרְבִית וּשְׁנִיָּה תַּשְׁלוּמֵי מִנְחָה טָעָה וְלֹא הִתְפַּלֵּל עַרְבִית עַד שֶׁעָלָה עַמּוּד הַשַׁחַר מִתְפַּלֵּל שַׁחֲרִית שְׁתַּיִּם. רִאשׁוֹנָה שַׁחֲרִית וְהַשְׁנִיָּה תַּשְׁלוּמֵי עַרְבִית:
ב. טָעָה וְלֹא הִתְפַּלֵּל לֹא תְּפִלָּה זוּ וְלֹא תְּפִלָּה הַסְּמוּכָה לָהּ אֵינוֹ מְשַׁלֵּם אֶלָּא אַחֲרוֹנָה בִּלְבָד. כֵּיצַד טָעָה וְלֹא הִתְפַּלֵּל לֹא שַׁחֲרִית וְלֹא מִנְחָה מִתְפַּלֵּל עַרְבִית שְׁתַּיִם רִאשׁוֹנָה עַרְבִית וְאַחֲרוֹנָה תַּשְׁלוּמֵי מִנְחָה. אֲבָל שַׁחֲרִית אֵין לָהּ תַּשְׁלוּמִין שֶׁכְּבַר עָבַר זְמַנָּהּ וְכֵן בִּשְׁאַר תְּפִלּוֹת:
ג. הָיוּ לְפָנָיו שְׁתֵּי תְּפִלּוֹת שֶׁל מִנְחָה וְשֶׁל מוּסָפִין מִתְפַּלֵּל שֶׁל מִנְחָה וְאַחַר כַּךְ מִתְפַּלֵּל שֶׁל מוּסָפִין. וְיֵשׁ מִי שֶׁהוֹרָה שֶׁאֵין עוֹשִׂין בְּצִבּוּר כֵּן כְּדֵי שֶׁלֹּא יִטְעוּ:
For example: If by mistake, one omitted to read the prayer in the morning and the first half of the day passed, he should read the prayer in the afternoon twice; first to fulfill the duty of reading the afternoon service, and a second time, to make good the omission of the morning service. If through error, the afternoon service had been omitted and the sun had set, the prayer in the evening should be read twice; the first time, as the evening service, and again, to make up for the omission of the afternoon service. If, by error, the evening service has not been read, and it has dawned, the morning prayer should be read twice, the first time, as the morning service, the second, to make up for the omission of the previous evening service.
If two successive services had erroneously been omitted, only the latter can be made good. For example, if, by error, one recited neither the morning nor the afternoon services, he is to read the evening prayer twice; the first time as the evening service, the second to make up for the omission of the afternoon service. But the omission of the morning service cannot be made good, the time for that having passed. The same applies to other services.
If one has two services to read, that of the afternoon and the additional service, the afternoon service should be read first and then the additional service. One authority decides that this should not be done in congregational worship, lest the people be misled (as to the normal order of the Services).
מוסר
אִם עָמַד אָדָם בִּדְבַר מִצְוָה אַל יַחֲזִיק טוֹבָה לְעַצְמוֹ וְלֵימָא כַּמָּה חֲסִידָא אֲנָא אֶלָּא יִתֵּן תִּשְׁבָּחוֹת וְהוֹדָאוֹת לַמָּקוֹם יִשְׁתַּבַּח וְיִתְעַלֶּה זִכְרוֹ שֶׁהִצִילָהוּ מֵחֲטוֹא לְפָנָיו אֲשֶׁר בְּיָדוֹ לְהַטּוֹת לִבּוֹ אֶל אֲשֶׁר יַחְפוֹץ שֶׁנֶּאֱמַר (משלי כא) פַּלְגֵי מַיִּם לֶב מֶלֶךְ בְּיַד ה' וְאוֹמֵר (בראשית כ) וָאֶחְשׂוֹךְ גַם אָנֹכִי אוֹתְךָ מֵחֲטוֹא לִי. וְכָל שֶׁהוּא רוֹצֶה לָשׁוּב בִּתְשׁוּבָה וְלִהְיוֹת בְּמִדַּת הַחֲסִידוּת וְיִרְצֶה לְהַשִּׂיג עוֹמֶק הֲלִיכוֹת הַבּוֹרֵא וְעוֹמֶק כְּבוֹדוֹ אַל יִכָּנֵס אָדָם לָזֶה אֶלָּא אִם הוּא נֶפֶשׁ רָצוֹן טוֹב בְּלֹא כַּעַס וְיַעֲזוֹב שִׂיחַת בְּנֵי אָדָם וְשַׁעֲשׁוּעַ יְלָדִים וּמִלְּהַשִּׂיחַ עִם אִשְׁתּוֹ אֶלָּא בִּשְׁעַת הַמַּעֲשֶׂה וְלִהְיוֹת זָהִיר בְּמִצְוָה קַלָּה כְּבַחֲמוּרָה וְלִהְיוֹת זָהִיר וְלָקוּם לִפְנֵי זָקֵן אֲפִילוּ מֵאָה פְּעָמִים בַּל יְהִי עָלָיו לְמַשָּׂא בְּאַהֲבַת הַבּוֹרֵא: