תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
כא (ז) אִשָּׁ֨ה זֹנָ֤ה וַחֲלָלָה֙ לֹ֣א יִקָּ֔חוּ וְאִשָּׁ֛ה גְּרוּשָׁ֥ה מֵאִישָׁ֖הּ לֹ֣א יִקָּ֑חוּ כִּֽי־קָדֹ֥שׁ ה֖וּא לֵאלֹהָֽיו׃
אִתְּתָא מַטְעֲיָא וּמְחַלְּלָא לָא יִסְּבוּן וְאִתְּתָא דִּמְתָרְכָא מִבַּעְלַהּ לָא יִסְּבוּן אֲרֵי קַדִּישׁ הוּא קֳדָם אֱלָהֵיהּ:
(ח) וְקִ֨דַּשְׁתּ֔וֹ כִּֽי־אֶת־לֶ֥חֶם אֱלֹהֶ֖יךָ ה֣וּא מַקְרִ֑יב קָדֹשׁ֙ יִֽהְיֶה־לָּ֔ךְ כִּ֣י קָד֔וֹשׁ אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם׃
וּתְקַדְּשִׁנֵּיהּ אֲרֵי יָת קֻרְבַּן אֱלָהָךְ הוּא מְקָרֵב קַדִּישׁ יְהֵי לָךְ אֲרֵי קַדִּישׁ אֲנָא יְיָ מְקַדִּשְׁכוֹן:
(ט) וּבַת֙ אִ֣ישׁ כֹּהֵ֔ן כִּ֥י תֵחֵ֖ל לִזְנ֑וֹת אֶת־אָבִ֙יהָ֙ הִ֣יא מְחַלֶּ֔לֶת בָּאֵ֖שׁ תִּשָּׂרֵֽף׃ {ס}
וּבַת גְּבַר כָּהֵן אֲרֵי תִתְחַל לְמִטְעֵי מִקְּדֻשַּׁת אֲבוּהָ הִיא מִתַּחֲלָא בְּנוּרָא תִּתּוֹקָד:
(י) וְהַכֹּהֵן֩ הַגָּד֨וֹל מֵאֶחָ֜יו אֲֽשֶׁר־יוּצַ֥ק עַל־רֹאשׁ֣וֹ ׀ שֶׁ֤מֶן הַמִּשְׁחָה֙ וּמִלֵּ֣א אֶת־יָד֔וֹ לִלְבֹּ֖שׁ אֶת־הַבְּגָדִ֑ים אֶת־רֹאשׁוֹ֙ לֹ֣א יִפְרָ֔ע וּבְגָדָ֖יו לֹ֥א יִפְרֹֽם׃
וְכַהֲנָא דְאִתְרַבָּא מֵאֲחוֹהִי דְּ יִתָּרִיק עַל רֵישֵׁיהּ מִשְׁחָא דִרְבוּתָא וְדִי קָרִיב יָת קֻרְבָּנֵיהּ לְמִלְבַּשׁ יָת לְבוּשַׁיָּא יָת רֵישֵׁיהּ לָא יְרַבֵּי פֵרוּעַ וּלְבוּשׁוֹהִי לָא יִבְזַע:
21 (7) They shall not take a wife that is a harlot, or profaned; neither shall they take a woman put away from her husband: for he is holy to his God.
(8) Thou shalt sanctify him therefore; for he offers the bread of thy God: he shall be holy to thee: for I the Lord, who sanctify you, am holy.
(9) And the daughter of any priest, if she profane herself by playing the harlot, she profanes her father: she shall be burnt with fire.
(10) And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not suffer the hair of his head to grow long, nor rend his clothes;
נביאים
מד (כא) וְיַ֥יִן לֹא־יִשְׁתּ֖וּ כׇּל־כֹּהֵ֑ן בְּבוֹאָ֖ם אֶל־הֶחָצֵ֥ר הַפְּנִימִֽית׃
וַחֲמַר לָא יִשְׁתּוּן כָּל כְּהַן בְּמֵיעַלְהוֹן לְדַרְתָּא גַוַיְתָא:
(כב) וְאַלְמָנָה֙ וּגְרוּשָׁ֔ה לֹא־יִקְח֥וּ לָהֶ֖ם לְנָשִׁ֑ים כִּ֣י אִם־בְּתוּלֹ֗ת מִזֶּ֙רַע֙ בֵּ֣ית יִשְׂרָאֵ֔ל וְהָֽאַלְמָנָה֙ אֲשֶׁ֣ר תִּֽהְיֶ֣ה אַלְמָנָ֔ה מִכֹּהֵ֖ן יִקָּֽחוּ׃
וְאַרְמִלָא וּמְתָרְכָא לָא יִסְבוּן לְהוֹן לִנְשִׁין אֱלָהֵין בְּתוּלְתָּא מִזַרְעָא דְבֵית יִשְׂרָאֵל וְאַרְמַלְתָּא דִי תְהֵי אַרְמַלְתָּא שְׁאַר כַּהֲנַיָא יִסְבוּן:
(כג) וְאֶת־עַמִּ֣י יוֹר֔וּ בֵּ֥ין קֹ֖דֶשׁ לְחֹ֑ל וּבֵין־טָמֵ֥א לְטָה֖וֹר יֽוֹדִעֻֽם׃
וְיַת עַמִי יֵלְפוּן בֵּין קוּדְשָׁא לְחוֹלָא וּבֵין מְסָאֲבָא לְדַכְיָא יְהוֹדְעוּנוּן:
(כד) וְעַל־רִ֗יב הֵ֚מָּה יַעַמְד֣וּ (לשפט) [לְמִשְׁפָּ֔ט] בְּמִשְׁפָּטַ֖י (ושפטהו) [יִשְׁפְּטֻ֑הוּ] וְאֶת־תּוֹרֹתַ֤י וְאֶת־חֻקֹּתַי֙ בְּכׇל־מוֹעֲדַ֣י יִשְׁמֹ֔רוּ וְאֶת־שַׁבְּתוֹתַ֖י יְקַדֵּֽשׁוּ׃
וְעַל פַלְגוּת דִינָא אִינוּן יְקוּמוּן לְמִידַן בְּדִינֵי רְעוּתִי יְדוּנוּן וְיַת אוֹרַיְתִי וְיַת קְיָמִי בְּכָל מוֹעֲדֵי יִשְׁרוּן וְיַת יוֹמֵי שַׁבַּיָא דִילִי יְקַדְשׁוּן:
44 (21) Nor shall any priest drink wine, when they enter into the inner court.
(22) Nor shall they take a widow, or a divorced woman for wives: but they shall take virgins of the seed of the house of Yisra᾽el, or a widow that is the widow of a priest.
(23) And they shall teach my people the difference between the holy and common, and cause them to discern between the unclean and the clean.
(24) And in a controversy they shall stand in judgment and they shall judge it according to my judgments: and they shall keep my Torot and my statutes in all my appointed times; and they shall hallow my sabbaths.
כתובים
כז (יח) נֹצֵ֣ר תְּ֭אֵנָה יֹאכַ֣ל פִּרְיָ֑הּ וְשֹׁמֵ֖ר אֲדֹנָ֣יו יְכֻבָּֽד׃
דְנָטֵר תֵּינְתָא אָכֵיל פִּרְיָהָא וּדְזָהֵיר בְּמָרֵיהּ נִתְיַקָר:
(יט) כַּ֭מַּיִם הַפָּנִ֣ים לַפָּנִ֑ים כֵּ֤ן לֵֽב־הָ֝אָדָ֗ם לָאָדָֽם׃
הֵיךְ מַיָא וְהֵיךְ פַּרְצוּפֵי דְלָא דָמְיָן חַד לְחָד הֵיכְנָא לִבֵּיהוֹן דִבְנֵי נָשָׁא לָא דָמְיָן חַד לְחָד:
(כ) שְׁא֣וֹל וַ֭אֲבַדֹּה לֹ֣א תִשְׂבַּ֑עְנָה וְעֵינֵ֥י הָ֝אָדָ֗ם לֹ֣א תִשְׂבַּֽעְנָה׃
שְׁיוֹל וְאָבְדָנָא לָא סָבְעָן וְעַיְנֵי דְגַבְרָא לָא סָבְעָן:
(כא) מַצְרֵ֣ף לַ֭כֶּסֶף וְכ֣וּר לַזָּהָ֑ב וְ֝אִ֗ישׁ לְפִ֣י מַהֲלָלֽוֹ׃
צָרָפָא לְכַסְפָּא וְכוּרָא לְדַהֲבָא וְגַבְרָא מִן פּוּמָא דִמְשַׁבְּחָנוֹי:
27 (18) He who guards the fig tree shall eat its fruit: so he who waits on his master shall be honoured.
(19) As in water face answers to face, so the heart of man to man.
(20) She᾽ol and Avaddon are never full; so the eyes of man are never satisfied.
(21) The refining pot is for silver, arid the furnace for gold; and a man is tried according to his praise.
משנה
א. חַלּוֹן שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת, אַרְבָּעָה עַל אַרְבָּעָה, בְּתוֹךְ עֲשָׂרָה, מְעָרְבִין שְׁנַיִם, וְאִם רָצוּ, מְעָרְבִין אֶחָד. פָּחוֹת מֵאַרְבָּעָה עַל אַרְבָּעָה, אוֹ לְמַעְלָה מֵעֲשָׂרָה, מְעָרְבִין שְׁנַיִם וְאֵין מְעָרְבִין אֶחָד:
ב. כֹּתֶל שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה, מְעָרְבִין שְׁנַיִם וְאֵין מְעָרְבִין אֶחָד. הָיוּ בְרֹאשׁוֹ פֵרוֹת, אֵלּוּ עוֹלִין מִכָּאן וְאוֹכְלִין, וְאֵלּוּ עוֹלִין מִכָּאן וְאוֹכְלִין, וּבִלְבַד שֶׁלֹּא יוֹרִידוּ לְמַטָּה. נִפְרְצָה הַכֹּתֶל עַד עֶשֶׂר אַמּוֹת, מְעָרְבִין שְׁנַיִם, וְאִם רָצוּ מְעָרְבִין אֶחָד, מִפְּנֵי שֶׁהוּא כְפֶתַח. יוֹתֵר מִכָּאן, מְעָרְבִין אֶחָד וְאֵין מְעָרְבִין שְׁנָיִם:
ג. חָרִיץ שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת עָמוֹק עֲשָׂרָה וְרָחָב אַרְבַּע, מְעָרְבִין שְׁנַיִם וְאֵין מְעָרְבִין אֶחָד, אֲפִלּוּ מָלֵא קַשׁ אוֹ תֶבֶן. מָלֵא עָפָר, אוֹ צְרוֹרוֹת, מְעָרְבִין אֶחָד, וְאֵין מְעָרְבִין שְׁנָיִם:
ד. נָתַן עָלָיו נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים, וְכֵן שְׁתֵּי גְזֻזְטְרָאוֹת זוֹ כְנֶגֶד זוֹ, מְעָרְבִין שְׁנַיִם, וְאִם רָצוּ, מְעָרְבִין אֶחָד. פָּחוֹת מִכָּאן, מְעָרְבִין שְׁנַיִם וְאֵין מְעָרְבִין אֶחָד:
ה. מַתְבֵּן שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת, גָּבוֹהַּ עֲשָׂרָה טְפָחִים, מְעָרְבִין שְׁנַיִם וְאֵין מְעָרְבִין אֶחָד. אֵלּוּ מַאֲכִילִין מִכָּאן וְאֵלּוּ מַאֲכִילִין מִכָּאן. נִתְמַעֵט הַתֶּבֶן מֵעֲשָׂרָה טְפָחִים, מְעָרְבִין אֶחָד וְאֵין מְעָרְבִין שְׁנָיִם:
ו. כֵּיצַד מִשְׁתַּתְּפִין בַּמָּבוֹי. מֵנִיחַ אֶת הֶחָבִית וְאוֹמֵר, הֲרֵי זוֹ לְכָל בְּנֵי מָבוֹי, וּמְזַכֶּה לָהֶן עַל יְדֵי בְנוֹ וּבִתּוֹ הַגְּדוֹלִים וְעַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הָעִבְרִים וְעַל יְדֵי אִשְׁתּוֹ, אֲבָל אֵינוֹ מְזַכֶּה לֹא עַל יְדֵי בְנוֹ וּבִתּוֹ הַקְּטַנִּים וְלֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַכְּנַעֲנִים, מִפְּנֵי שֶׁיָּדָן כְּיָדוֹ:
ז. נִתְמַעֵט הָאֹכֶל, מוֹסִיף וּמְזַכֶּה, וְאֵין צָרִיךְ לְהוֹדִיעַ. נִתּוֹסְפוּ עֲלֵיהֶם, מוֹסִיף וּמְזַכֶּה, וְצָרִיךְ לְהוֹדִיעַ:
ח. כַּמָּה הוּא שִׁעוּרוֹ. בִּזְמַן שֶׁהֵן מְרֻבִּין, מְזוֹן שְׁתֵּי סְעוּדוֹת לְכֻלָּם. בִּזְמַן שֶׁהֵן מֻעָטִין, כִּגְרוֹגֶרֶת לְהוֹצָאַת שַׁבָּת לְכָל אֶחָד וְאֶחָד:
ט. אָמַר רַבִּי יוֹסֵי, בַּמֶּה דְבָרִים אֲמוּרִים, בִּתְחִלַּת עֵרוּב. אֲבָל בִּשְׁיָרֵי עֵרוּב, כָּל שֶׁהוּא. וְלֹא אָמְרוּ לְעָרֵב בַּחֲצֵרוֹת אֶלָּא כְדֵי שֶׁלֹּא לְשַׁכֵּחַ אֶת הַתִּינוֹקוֹת:
י. בַּכֹּל מְעָרְבִין וּמִשְׁתַּתְּפִין, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כִּכָּר הוּא עֵרוּב. אֲפִלּוּ מַאֲפֵה סְאָה וְהִיא פְרוּסָה, אֵין מְעָרְבִין בָּהּ. כִּכָּר בְּאִסָּר וְהוּא שָׁלֵם, מְעָרְבִין בּוֹ:
יא. נוֹתֵן אָדָם מָעָה לְחֶנְוָנִי וּלְנַחְתּוֹם כְּדֵי שֶׁיִּזְכֶּה לוֹ עֵרוּב, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, לֹא זָכוּ לוֹ מְעוֹתָיו. וּמוֹדִים בִּשְׁאָר כָּל אָדָם שֶׁזָּכוּ לוֹ מְעוֹתָיו, שֶׁאֵין מְעָרְבִין לְאָדָם אֶלָּא מִדַּעְתּוֹ. אָמַר רַבִּי יְהוּדָה, בַּמֶּה דְבָרִים אֲמוּרִים, בְּעֵרוּבֵי תְחוּמִין, אֲבָל בְּעֵרוּבֵי חֲצֵרוֹת, מְעָרְבִין לְדַעְתּוֹ וְשֶׁלֹּא לְדַעְתּוֹ, לְפִי שֶׁזָּכִין לְאָדָם שֶׁלֹּא בְּפָנָיו, וְאֵין חָבִין לְאָדָם שֶׁלֹּא בְּפָנָיו:
1. If there is a window in a wall that separates between two courtyards, and the window measures four by four handbreadths and is within ten handbreadths of the ground, the inhabitants of the courtyards establish two eiruvin, one for each courtyard. And if they desire, they may establish one eiruv, thereby merging the two courtyards, as they may be considered as one due to the window. However, if the window measures less than four by four handbreadths, or if it is above ten handbreadths from the ground, it is no longer considered a valid opening, and the two courtyards cannot be considered a single courtyard. Therefore, the residents establish two eiruvin, but they may not establish one eiruv.
2. If a wall between two courtyards is ten handbreadths high and four handbreadths wide, the residents of the courtyard establish two eiruvin, a separate one for each courtyard, but they may not establish one eiruv. If there was produce on top of the wall, these residents of one courtyard may ascend from this side and eat from it, and those residents of the other courtyard may ascend from that side and eat from it, provided that they do not lower the produce down from on top of the wall to one of the courtyards. If the wall was breached, the following distinction applies: If the breach was up to ten cubits wide, they establish two eiruvin, and if they desire, they may establish one eiruv, as it is similar to an entrance, like any opening less than ten cubits wide. If the breach was more than this, they establish one eiruv, and they may not establish two, as a breach of this size nullifies the partition and joins the two courtyards into a single domain.
3. With regard to a ditch between two courtyards that is ten handbreadths deep and four handbreadths wide, it is considered a full-fledged partition, and the residents of the courtyard establish two eiruvin, one for each courtyard, but they may not establish one eiruv. Even if the ditch is filled with straw or hay, it is not regarded as sealed and is therefore not nullified. However, if the ditch is filled with dirt or pebbles, the residents establish one eiruv, but they may not establish two eiruvin, as the ditch is nullified and considered nonexistent.
4. If one placed a board four handbreadths wide across the ditch so that he could cross it, and similarly, if two balconies [gezuztraot] in two different courtyards are opposite one another, and one placed a board four handbreadths wide between them, the residents of the courtyards or balconies establish two eiruvin, and if they desire, they may establish one, as the board serves as an opening and a passageway between them. If the width of the plank is less than four handbreadths, the residents establish two eiruvin, but they may not establish one eiruv.
5. With regard to a haystack that is positioned between two courtyards and is ten handbreadths high, it has the status of a partition, and therefore the residents of the courtyards may establish two eiruvin, and they may not establish one eiruv. These, the inhabitants of one courtyard, may feed their animals from here, from one side of the haystack, and those, the inhabitants of the other courtyard, may feed their animals from there, from the other side of the haystack. There is no concern that the haystack might become too small to serve as a partition. If the height of the hay was reduced to less than ten handbreadths across its entire length, its legal status is no longer that of a partition. Consequently, the residents of both courtyards establish one eiruv, and they do not establish two eiruvin.
6. How does one merge the courtyards that open into the alleyway, if a person wishes to act on behalf of all the residents of the alleyway? He places a barrel filled with his own food and says: This is for all the residents of the alleyway. For this gift to be acquired by the others, someone must accept it on their behalf, and the tanna therefore teaches that he may confer possession to them even by means of his adult son or daughter, and likewise by means of his Hebrew slave or maidservant, whom he does not own, and by means of his wife. These people may acquire the eiruv on behalf of all the residents of the alleyway. However, he may not confer possession by means of his minor son or daughter, nor by means of his Canaanite slave or maidservant, because they cannot effect acquisition, as ownership of objects that come into their possession is as if those objects came into his possession. Consequently, the master or father cannot confer possession to the slave or minor respectively on behalf of others as their acquisition is ineffective and the object remains in his own possession.
7. If the food in the barrel for the merging of the alleyway diminished and was less than the requisite measure, one may add a little of his own and confer possession to the others, and he need not inform them of his addition. However, if new residents were added to the residents of the alleyway, he may add food on behalf of those residents and confer possession to them, and he must inform the new residents of their inclusion in the merging of alleyways.
8. What is the measure of food required for a merging of the alleyways? When the residents of the alley are numerous, food for two meals is sufficient for all of them; when they are few, less than a certain number, a dried fig-bulk for each and every one of them is enough.
9. Rabbi Yosei said: In what case is this statement said? It is said with regard to the beginning of an eiruv, when it is initially established. However, with regard to the remnants of an eiruv, e.g., if the eiruv decreased in size on Shabbat, it remains valid if even any amount remains. And in general they said that it is necessary to join the courtyards, even though a merging of the alleyways was already in place, only so that the halakhic category of eiruv will not be forgotten by the children, i.e., so that the next generation should be aware that an eiruv can be established for a courtyard, for otherwise they would be entirely unaware of this halakhic category.
10. One may join courtyards and merge alleyways with all types of food, except for water and salt, as they are not considered foods. This is the statement of Rabbi Eliezer. Rabbi Yehoshua says that a different limitation applies: A whole loaf may be used for an eiruv. With regard to a baked product even the size of a se’a, if it consists of pieces, one may not join courtyards with it. However, with regard to a loaf, even one the size of an issar, if it is whole, one may join courtyards with it.
11. A person may give a ma’a coin to a grocer or a baker, if they live in the same alleyway or courtyard, so that the grocer or baker will confer upon him possession of wine or bread for a merging of the alleyway or an eiruv, if other residents come to them to purchase these products for that purpose. This is the statement of Rabbi Eliezer. And the Rabbis say: His money did not confer possession on him, as the transfer of money alone is not a valid mode of acquisition and cannot confer possession. One must perform a valid mode of acquisition, e.g., pulling an article into one’s possession, to transfer ownership. And the Rabbis concede with regard to all other people, apart from grocers and bakers, that if one gave them money for the food of an eiruv, his money confers possession upon him, as one may establish an eiruv for a person only with his knowledge and at his bidding. With regard to a grocer or baker, the person giving the money does not intend to appoint the grocer or the baker as his agent and the money itself does not effect an acquisition, and consequently, he did not accomplish anything. With regard to anyone else, however, there is no doubt that he must have intended to appoint him his agent, and his act is effective. Rabbi Yehuda said: In what case is this statement said? It is said with regard to a joining of Shabbat boundaries, but with regard to a joining of courtyards, one may establish an eiruv for a person either with his knowledge or without his knowledge. The reason is because one may act for a person’s benefit in his absence, but one may not act to a person’s disadvantage in his absence. As a participant in a joining of courtyards benefits from his inclusion in the eiruv, his consent is not required. However, with regard to a joining of Shabbat boundaries, although it enables one to go farther in one direction, he loses the option of traveling in the opposite direction. When an action is to a person’s disadvantage, or if it entails both benefits and disadvantages, one may act on that person’s behalf only if he has been explicitly appointed his agent.
גמרא
אָמַר רִבִּי יְהוּדָה וְכוּ'. גוּפָא אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל מָקוֹם שֶׁאָמַר רִבִּי יְהוּדָה אֵימָתַי וּבַמֶּה בְּמִשְׁנָתֵנוּ אֵינוֹ אֶלָּא לְפָרֵשׁ דִּבְרֵי חֲכָמִים. וְרִבִּי יוֹחָנָן אָמַר אֵימָתַי לְפָרֵשׁ וּבַמֶה לַחֲלוֹק. וְאֵימָתַי לְפָרֵשׁ הוּא וְהָא תְּנַן וְאֵלוּ הֵן הַפְּסוּלִין הַמְשַׂחֵק בְּקוּבְיָא וּמַלְוֶה בְּרִיבִּית וּמַפְרִיחֵי יוֹנִים וְסוֹחֲרֵי שְׁבִיעִית. אָמַר רִבִּי יְהוּדָה אֵימָתַי בִּזְמָן שֶׁאֵין לוֹ אוּמָנוּת אֶלָּא הוּא אֲבָל יֵשׁ לוֹ אוּמָנוּת שֶׁלֹּא הוּא הֲרֵי זֶה כָּשֵׁר וְתָנִי עֲלָהּ בִּבְרַיְיתָא וַחֲכָמִים אוֹמְרִים בֵּין שֶׁאֵין לוֹ אוּמְנוֹת אֶלָּא הוּא וּבֵין שֶׁיֵּשׁ לוֹ אוּמָנוֹת שֶׁלֹּא הוּא הֲרֵי זֶה פָּסוּל. הַהִיא דְרִבִּי יְהוּדָה אָמַר רִבִּי טַרְפוֹן הִיא דְּתַנְיָא אָמַר רִבִּי יְהוּדָה מִשּׁוּם רִבִּי טַרְפוֹן לְעוֹלָם אֵין אֶחָד מֵהֶן נָזִיר לְפִי שֶׁאֵין נְזִירוּת אֶלָּא לְהַפְלָאָה. אַלְמָא כֵּיוַן דִמְסַפְּקָא לֵיהּ אִי נָזִיר אִי לֹא נָזִיר הוּא לֹא מְשַׁעְבִּיד נַפְשֵׁיהּ הָכָא נָמֵי כֵּיוַן דְּלָא יָדַע אִי קָנִי אִי לֹא קָנִי לֹא גָמַר וּמַקְנֶה:
The Gemara analyzes the statement of Rabbi Yehoshua ben Levi cited in the course of the previous discussion. With regard to the matter itself: Rabbi Yehoshua ben Levi said that any place where Rabbi Yehuda says when, or in what case are these, in the Mishna, he intends only to explain the earlier statement of the Rabbis, not to disagree with them. And Rabbi Yoḥanan said: The term when indicates that Rabbi Yehuda comes to explain, but the phrase in what case is this, indicates that he intends to disagree.
The Gemara raises a difficulty: Is the word when invariably a sign that Rabbi Yehuda merely seeks to explain? Didn’t we learn in a mishna: The following people are disqualified by the Sages from giving testimony, as they are people who commit transgressions for profit: One who plays with dice [kubiyya] for money, and one who lends money at interest, and those who fly pigeons, i.e., people who arrange competitions between pigeons while placing wagers on which bird will fly faster. The reason for their disqualification is that those who play games of chance do not fully relinquish ownership of their gambling money, as they expect to win their bet. Consequently, one who accepts money in such circumstances has effectively taken something that the giver has not wholeheartedly handed over, and he is therefore like a robber, at least by rabbinic decree. The list of those disqualified from giving testimony includes merchants who trade in the produce of the Sabbatical Year, which may be eaten but may not be sold as an object of commerce.
Rabbi Yehuda said: When is this so? When he has no occupation other than this one, but if he has a worthy occupation other than this, although he also earns money by these means, this person is qualified to give testimony. Rabbi Yehuda maintains that one who earns money by means of games of chance is not a criminal or a robber. Rather, the reason why these people are disqualified from giving testimony is because they are not occupied in the constructive development of the world. As they earn their money without effort, they do not care about the monetary losses of others. Consequently, if they have any other occupation, they are valid witnesses.
The Gemara resumes its difficulty: According to the above principle with regard to statements introduced with the term when, Rabbi Yehuda’s statement should be understood merely as an explanation of the previous opinion. However, a baraita was taught about the mishna: And the Rabbis say: Whether he has no occupation other than this one, or whether he has a fitting occupation other than this, this person is disqualified from giving testimony. Apparently, Rabbi Yehuda is disagreeing rather than explaining, even though he introduced his statement with the term when.
The Gemara answers: That opinion in the baraita, with regard to those disqualified from providing testimony, is not the opinion of the Rabbis of the mishna. Rather, it is that of Rabbi Yehuda, who maintained that Rabbi Tarfon said this opinion. The Rabbis of the mishna, however, agree with Rabbi Yehuda in this regard, and his statement serves to explain their position.
As it was taught in a baraita with regard to naziriteship: Rabbi Yehuda said in the name of Rabbi Tarfon: In a case where two people accepted a bet, with each undertaking to become a nazirite if he lost the wager, and a doubt arose as to who won, neither one of them can possibly be a nazirite, as there is no acceptance of naziriteship without clear and definitive pronunciation. A vow of naziriteship is only binding if it was expressly pronounced, i.e., if it was clear from the outset that the person intended to become a nazirite.
Consequently, it can be inferred that since he is in doubt as to whether he is a nazirite or he is not a nazirite, he does not submit himself to and accept his vow of naziriteship. Here, too, Rabbi Yehuda disqualifies those who play games of chance from delivering testimony due to the fact that they are robbers. Since the player does not know whether he will win and acquire the money or whether he will lose and not acquire it, he does not fully transfer ownership of the money with which he plays to others, which means that the one who gains from these games receives money that was not wholeheartedly given to him. He is therefore likened to a robber, at least on the rabbinic level, which disqualifies him from giving testimony.
זוהר
וְלֹא יְחַלֵל זַרְעוֹ בְּעַמָּיו כִּי אֲנִי יְיָ מְקַדְּשׁוֹ. תָּא חֲזֵי כָל מָאן דְּאַפִּיק זֶרַע לְבַטָּלָה לָא זָכֵי לְמֶחֱמֵי אַפֵּי שְׁכִינְתָּא וְאִקְרֵי רָע דִּכְתִיב (תהלים ה') כִּי לֹא אֵל חָפֵץ רֶשַׁע אַתָּה לֹא יְגוּרְךָ רָע הָאי מָאן דְּאַפֵּיק לֵיהּ בִּידֵיהּ אוֹ בְאִנְתּוּ אַחֲרָא דְלָא כַשְׁרָא. וְאִי תֵימָא דְאַפִּיק לֵיהּ בְּאִנְתּוּ דְלָא מִתְעַבְּרָא הָכִי נָמֵי לָא. אֶלָּא כְמָה דְאָמְרָן וְעַל דָּא יִבְעֵי בַר נָשׁ מִקֻדְשָׁא בְּרִיךְ הוּא דְיַזְמִין לֵיהּ מָאנָא דְכַשְׁרָא דְלָא יַפְגִּים זַרְעֵיהּ. מָאן דְּאַפִּיק זַרְעָא בְמָאנָא דְלָא כַשְׁרָא פָגִים לֵיהּ לְזַרְעֵיהּ וַוי לְמָאן דְפָגִים זַרְעֵיהּ. וּמָה בִשְׁאַר בְּנֵי נָשָׁא כַךְ בְּכַהֲנָא דְקָאִים לְתַתָּא כְּגוֹוָנָא דִלְעֵילָא בִקְדוּשָׁה עִלָּאָה עַל אַחַת כַּמָּה וְכַמָּה. בְּעַמָּיו מָהוּ בְעַמָּיו דְהָא כְתִיב לְעֵילָא אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זוֹנָה אֶת אֵלֶּה לֹא יִקַּח וּכְתִיב וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו. בָּהֶם מִבְעֵי לֵיהּ מַהוּ בְעַמָּיו אֶלָּא מִלָּה דָא קְלָנָא בְעַמָּיו פְּגִימוּ בְעַמָּיו וְעַל דָּא כְתִיב כִּי אִם בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה מֵעָמַּיו וַדָּאי כֹלָא כְגוֹוָנָא דִלְעֵילָא. כִּי אֲנִי יְיָ מְקַדְּשׁוֹ מָהוּ מְקַדְּשׁוֹ אֶלָּא אֲנָא הוּא הַהוּא דְאִיהוּ מְקַדֵּשׁ לֵיהּ בְּכָל יוֹמָא וּבְגִין כַּךְ לָא יַפְגִּים זַרְעֵיהּ וְלָא יִשְׁתְּכַח בֵּיהּ פְּגִימוּ. וּבְגִין דָּא אֲנִי יְיָ מְקַדְּשׁוֹ דַאֲנָא בָעֵינָא לְקַדְּשָׁא לֵיהּ וְיִשְׁתְּכַח קַדִּישָׁא בְכֹלָא דְקַדִישָׁא יִשְׁתַּמֵּשׁ עַל יְדָא דְקַדִּישָׁא. תָּא חֲזֵי קֻדְשָׁא בְרִיךְ הוּא (ד''צ ע''ב) יִשְׁתַּמֵּשׁ עַל יְדָא דְכַהֲנָא וְיִשְׁתְּכַח קַדִּישָׁא כַד אָתֵי לְשַׁמָּשָׁא וּבְגִין דְקֻדְשָׁא בְּרִיךְ הוּא יִשְׁתַּמֵּשׁ עַל יְדָא דְכַהֲנָא דְאִיהוּ קַדִּישָׁא כַהֲנָא יִשְׁתַּמֵּשׁ עַל יְדָא דְדַכְיָא דְּאִתְקְדַשׁ בְּדַכְיוּתֵיהּ וּמָאי אִיהוּ לֵיוָאֵי בַר נָשׁ (ס''א כַהֲנָא) אַחֲרָא יִשְׁתַּמֵשׁ עַל יְדָא דְקַדִּישָׁא אַחֲרָא בְגִין דְּיִשְׁתַּכְּחוּן כֹּלָא בִּקְדוּשָׁה לְשַׁמָּשָּׁא לְקֻדְשָּׁא בְּרִיךְ הוּא זַכָּאִין אִינוּן יִשְׂרָאֵל בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי דְעָלַיְיהוּ כְתִיב (ויקרא כ') וָאַבְדִּיל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי כַמָּה פְרִישָׁן יִשְׂרָאֵל מִכֹּלָא בִקְדוּשָׁה לְשַׁמְּשָׁא לְקֻדְשָׁא בְרִיךְ הוּא הָדָא הוּא דִכְתִיב (שם) וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים כִּי אֲנִי יְיָ. תּוּ פָּתַח וְאָמַר (תהלים ג) לַייָ הַיְשׁוּעָה עַל עַמְּךָ בִּרְכָתֶךָ סֶלָה לַייָ הַיְשׁוּעָה הָכִי תָנֵינָן זַכָּאִין אִינוּן יִשְׂרָאֵל דִּבְכָל אָתָר דְּאִתְגָּלוּ שְׁכִינְתָּא אִתְגַּלְיָא בַהֲדַיְיהוּ כַד יִפְקוּן יִשְׂרָאֵל מִגָּלוּתָא פּוּרְקָנָא לְמָאן. לְיִשְׂרָאֵל אוֹ לְקֻדְשָׁא בְרִיךְ הוּא. אֶלָא הָא אוּקְמוּהָ בְכַמָּה קְרָאֵי וְהָכָא לַייָ הַיְשׁוּעָה וַדָּאי אֵימָתַי עַל עַמְּךָ בִרְכָתֶךָ סֶלָה. בְּשַׁעְתָּא דְקֻדְשָׁא בְּרִיךְ הוּא יִשְׁגַּח בְּבִרְכָּאן עֲלַיְיהוּ דְיִשְׂרָאֵל לְאַפָּקָא לוֹן מִן גָּלוּתָא וּלְאוֹטָבָא לְהוּ כְדֵין לַייָ הַיְשׁוּעָה וַדָּאי. וְעַל דָא תָנֵינָן דְּקֻדְשָׁא בְרִיךְ הוּא יֵיתוּב עִמְּהוֹן דְיִשְׂרָאֵל מִן גָּלוּתָא הָדָא הוּא דִכְתִיב (דברים ל) וְשָׁב יְיָ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ:
וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו כִּי אֲנִי ה' מְקַדְּשׁוֹ. בֹּא וּרְאֵה, כָּל מִי שֶׁמּוֹצִיא זֶרַע לְבַטָּלָה, אֵינוֹ זוֹכֶה לִרְאוֹת פְּנֵי הַשְּׁכִינָה, וְנִקְרָא רָע. שֶׁכָּתוּב, כִּי לֹא אֵל חָפֵץ רֶשַׁע אַתָּה לֹא יְגוּרְךְ רָע. דְּהַיְנוּ מִי שֶׁמּוֹצִיאוֹ בְּיָדוֹ, אוֹ בְּאִשָּׁה אַחֶרֶת שֶׁאֵינָהּ כְּשֵׁרָה. וְאִם תֹּאמַר, הַמּוֹצִיאוֹ בְּאִשָּׁה שֶׁאֵינָהּ מִתְעַבֶּרֶת, נֶחֱשָׁב גַּם כֵּן לְמוֹצִיא זֶרַע לְבַטָּלָה. אֵינוֹ כֵּן, אֶלָּא אֵלּוּ, כְּמוֹ שֶׁאָמַרְנוּ. וְעַל כֵּן יִתְפַּלֵּל הָאָדָם מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁיַּזְמִין לוֹ כְּלִי כָּשֵׁר, דְּהַיְנוּ אִשָּׁה כְּשֵׁרָה, שֶׁלֹּא יִפְגֹּם זַרְעוֹ. מִי שֶׁמּוֹצִיא זַרְעוֹ בִּכְלֵי שֶׁאֵינוֹ כָּשֵׁר, פּוֹגֵם אֶת זַרְעוֹ. אוֹי לְמִי שֶׁפּוֹגֵם זַרְעוֹ. וּמַה בִּשְׁאָר בְּנֵי אָדָם כָּךְ, הַכֹּהֵן הָעוֹמֵד לְמַטָּה וּמְכַוֵּן כְּעֵין שֶׁל מַעְלָה בַּקְּדֻשָּׁה הָעֶלְיוֹנָה עַל אַחַת כַּמָּה וְכַמָּה. וְעַל כֵּן כָּתוּב לֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו. שׁוֹאֵל, כָּתוּב בְּעַמָּיו, מַהוּ בְּעַמָּיו, שֶׁהֲרֵי כָּתוּב לְמַעְלָה אַלְמָנָה גְּרוּשָׁה וַחֲלָלָה זוֹנָה אֶת אֵלֶּה לֹא יִקָּח, וְכָתוּב, וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו, הָיָה צָרִיךְ לוֹמָר, בָּהֶם, מַהוּ בְּעַמָּיו. וּמֵשִׁיב, אֶלָּא שֶׁפֵּרוּשׁוֹ, דָּבָר זֶה חֶרְפָּה הוּא בְּעַמָּיו, פְּגָם הוּא בְּעַמָּיו. וְעַל כֵּן כָּתוּב, כִּי אִם בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה. מֵעַמָּיו וַדַּאי. הַכֹּל כְּעֵין שֶׁל מַעְלָה. כִּי אֲנִי ה' מְקַדְּשׁוֹ. מַהוּ מְקַדְּשׁוֹ. וּמֵשִׁיב, אֶלָּא אֲנִי הוּא אוֹתוֹ שֶׁמְּקַדְּשׁוֹ בְּכָל יוֹם, וְעַל כֵּן לֹא יִפְגוֹם זַרְעוֹ, וְלֹא יִמָּצֵא בּוֹ פְּגָם, כִּי אֲנִי מְקַדְּשׁוֹ, שֶׁאֲנִי רוֹצֶה לְקַדֵּשׁ אוֹתוֹ, וְיִמָּצֵא קָדוֹשׁ בַּכֹּל, וְהַקָּדוֹשׁ יִשְׁתַּמֵּשׁ עַל יְדֵי הַקָּדוֹשׁ. בֹּא וּרְאֵה, הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁתַּמֵּשׁ עַל יְדֵי הַכֹּהֵן, שֶׁיִּמָּצֵא קָדוֹשׁ כְּשֶׁבָּא לְשַׁמֵּשׁ. וּמִשּׁוּם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁתַּמֵּשׁ עַל יְדֵי הַכֹּהֵן שֶׁהוּא קָדוֹשׁ, יִשְׁתַּמֵּשׁ הַכֹּהֵן עַל יְדֵי טָהוֹר, הַמִּתְקַדֵּשׁ בְּטָהֳרָתוֹ וּמִי הֵם, הֵם הַלְּוִיִם. וְאָדָם אַחֵר, דְּהַיְנוּ הַכֹּהֵן, יִשְׁתַּמֵּשׁ עַל יְדֵי קָדוֹשׁ אַחֵר, שֶׁהוּא הַלֵּוִי, כְּדֵי שֶׁיִּמָּצְאוּ כֻּלָּם בִּקְדֻשָּׁה לְשַׁמֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא. אַשְׁרֵיהֶם יִשְׂרָאֵל בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, שֶׁעֲלֵיהֶם כָּתוּב, וָאַבְדִּיל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי. כַּמָּה נִבְדָּלִים הֵם יִשְׂרָאֵל בַּקְּדֻשָּׁה, מִכֹּל, לְשַׁמֵּשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא. זֶה שֶׁנֶּאֱמַר וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים כִּי אֲנִי ה' וְגוֹ'. עוֹד פָּתַח וְאָמַר: לַה' הַיְשׁוּעָה עַל עַמְּךְ בִרְכָתֶךְ סֶלָה. לַה' הַיְשׁוּעָה, כָּךְ לָמַדְנוּ, אַשְׁרֵיהֶם יִשְׂרָאֵל שֶׁבְּכָל מָקוֹם שֶׁגָּלוּ, הַשְּׁכִינָה גָּלָה עִמָּהֶם. כְּשֶׁיֵּצְאוּ יִשְׂרָאֵל מִן הַגָּלוּת, לְמִי תִּהְיֶה הַגְּאֻלָּה, לְיִשְׂרָאֵל אוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא. כִּי גַּם הַשְּׁכִינָה תֵּצֵא מִן הַגָּלוּת. אֶלָּא הֲרֵי הֶעֱמַדְנוּ בְּכַמָּה מִקְרָאוֹת, וְכָאן, לַה' הַיְשׁוּעָה וַדַּאי, מָתַי הִיא. בָּעֵת שֶׁעַל עַמְּךְ בִּרְכָתֶךְ סֶלָה, בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ בִּבְרָכוֹת עַל יִשְׂרָאֵל לְהוֹצִיאָם מִן הַגָּלוּת וּלְהֵטִיב לָהֶם, אָז לַה' הַיְשׁוּעָה וַדַּאי. כִּי הַשְּׁכִינָה תֵּצֵא מִן הַגָּלוּת. וְעַל כֵּן לָמַדְנוּ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יָשׁוּב עִם יִשְׂרָאֵל מִן ' אֱלֹקֶיךְ אֶת שְׁבוּתְךְ וְרִחֲמֶךְ.
הלכה פסוקה
א. נָהֲגוּ אֲנָשִׁים הַרְבֵּה לְהִתְפַּלֵּל מִנְחָה גְדוֹלָה וּקְטַנָּה וְהָאַחַת רְשׁוּת וְהוֹרוּ מִקְצַת הַגְּאוֹנִים שֶׁאֵין רָאוּי לְהִתְפַּלֵּל רְשׁוּת אֶלָּא הַגְּדוֹלָה. וְכֵן הַדִּין נוֹתֵן מִפְּנֵי שֶׁהִיא כְּנֶגֶד דָּבָר שֶׁאֵינוֹ תָּדִיר בְּכָל יוֹם. וְאִם הִתְפַּלֵּל הַגְּדוֹלָה חוֹבָה לֹא יִתְפַּלֵּל קְטַנָּה אֶלָּא רְשׁוּת:
ב. הָא לָמַדְתָּ שֶׁזְּמַן מִנְחָה גְדוֹלָה מִשֵּׁשׁ שָׁעוֹת וּמֶחֱצָה עַד תֵּשַׁע שָׁעוֹת וּמֶחֱצָה וּזְמַן מִנְחָה קְטַנָּה מִתֵּשַׁע שָׁעוֹת וּמֶחֱצָה עַד שֶׁיִשָּׁאֵר מִן הַיּוֹם שָׁעָה וּרְבִיעַ וְיֵשׁ לוֹ לְהִתְפַּלֵּל אוֹתָהּ עַד שֶׁתִּשְׁקַע הַחַמָּה:
ג. תְּפִלַּת הַמּוּסָפִין זְמַנָּהּ אַחַר תְּפִלַּת הַשַּׁחַר עַד שֶׁבַע שָׁעוֹת בַּיּוֹם וְהַמִּתְפַּלֵּל אוֹתָהּ אַחַר שֶׁבַע שָׁעוֹת אַף עַל פִּי שֶׁפָּשַׁע יָצָא יְדֵי חוֹבָתוֹ מִפְּנֵי שֶׁזְּמַנָהּ כָּל הַיּוֹם:
Many have the custom of reciting both the major and minor afternoon services, one of them as an optional service. Some of the Geonim*The Geonim were heads of religious academies in Babylon. decided that only the major afternoon service may be thus recited. And this is in accordance with reason; for it corresponds to the fact that the offering of the daily afternoon Sacrifice at that hour did not take place regularly, every day.*But only when the Eve of Passover fell on the sixth day of the week. Still, if the major afternoon service had been recited as the obligatory service, the minor afternoon service should only be recited as an optional service.
Hence, the time for reciting the major afternoon service begins six and a half hours (after dawn) and continues till nine and a half hours (after that time), while the time for the minor afternoon service begins from nine and a half hours and continues till one and a quarter hours before the close of day. The prayer should however be recited before sunset.
The time for reciting the additional service begins after the morning service and continues till the seventh hour of the day. One who recites it after the seventh hour, although he has transgressed (the rule as to the hour), has nevertheless fulfilled his duty, since the time for reciting it is the whole day.
מוסר
בְּכָל עֵת יִהְיוּ בְּגָדֶיךָ לְבָנִים (קהלת ט) לְעוֹלָם יִרְאֶה עַצְמוֹ כְּאִלּוּ נוֹטֶה לָמוּת וְאִם יָמוּת בְּשַׁעְתּוֹ נִמְצָא מֵת בְּחֶטְאוֹ לְפִיכָךְ יָשׁוּב מֵחֲטָאָיו מִיַּד. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שׁוּב יוֹם אֶחָד וכו' לְפִיכָךְ יָשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתוֹ וְיָפָה שָׁעָה אַחַת בִּתְשׁוּבָה: אַל תֹּאמַר שֶׁאֵין לְחַפֵּשׂ בִּדְרָכָיו וְלָשׁוּב כִּי אִם מֵעֲבֵירוֹת שֶׁיֵּשׁ בָּהֵן מַעֲשֵׂה כְּגוֹן גֶּזֶל זְנוּת וּגְנֵבָה וְכַיּוֹצֵא בָּהֵן אֶלָּא כְּשֵׁם שֶׁצָרִיךְ אָדָם לִפְרוֹשׁ וְלָשׁוּב מֵהֶם כַּךְ הוּא צָרִיךְ לְחַפֵּשׂ בְּדֵעוֹת הָרָעוֹת שֶׁיֵּשׁ לוֹ לָשׁוּב מֵהֶן מִן הַכַּעַס וּמִן הָאֵיבָה אוֹ מִן הַקִּנְאָה אוֹ מִן הַגֶּזֶל וּמֵרְדִיפַת הַמַּאֲכָלוֹת וְכַיּוֹצֵא בָהֵן מֵהַכֹּל צָרִיךְ לָשׁוּב. וְאֵלּוּ קָשִׁים יוֹתֵר מִן הָעֲוֹנוֹת שֶׁיֵּשׁ בָּהֵן מַעֲשֵׂה שֶׁבִּזְמַן שֶׁאָדָם רָגִיל בָּאֵלּוּ קָשֶׁה לִפְרוֹשׁ מֵהֶן אַחֲרֵי אֲשֶׁר נִשְׁתַּקַּע וְדָשׁ לַעֲשׂוֹת וְעַל זֶה נֶאֱמַר (ישעי' נ''ה) יַעֲזֹב רָשָׁע דַּרְכּוֹ וְגוֹ':
And the third is that the holy people who are servants of God, may He be blessed, should not humble themselves to flesh and blood. So it is not fitting that the fear of flesh and blood be upon them except for the sake of the Heavens. As it is stated (Leviticus 25:55), “For it is to Me that the Israelites are servants” - [they are] My servants, and not the servants of servants. And it is stated (Exodus 19:6), “But you shall be to Me a kingdom of priests and a holy nation.” The expression, priests, is [to mean] masters and officers; and like this [usage] is (II Samuel 8:18) “and David’s sons were priests.” And the whole nation is called a kingdom, from [the usage] (I Kings 18:10), “there is no nation or kingdom”; (Isaiah 60:12), “For the nation or the kingdom.” The explanation [of Exodus 19:6] is that you shall be a kingdom that is all officers, such that the yoke of flesh and blood shall not be upon you. And it is stated (Isaiah 51:12), “What ails you that you fear man who must die”; and it is [also] stated (Isaiah 51:7), “Fear not the insults of men.” And our Rabbis, may their memory be blessed, said (Sotah 47b), “From the time when those who say to evil, good; and to good, evil,” proliferated, [they removed the yoke of the Heavens from upon themselves, and the yoke of flesh and blood was thrown upon them].” And King David, peace be upon him, said (Psalms 9:20-21). “Rise, O Lord; let not men have power; let the nations be judged in Your presence. Strike fear into them, O Lord; let the nations know they are only men. Selah.” We have learned from this that at a time when a man has power, he does not recognize that he is [only] a man. For dominion is not fitting for man, except for the sake of the Heavens.