תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
כו (ט) וּפָנִ֣יתִי אֲלֵיכֶ֔ם וְהִפְרֵיתִ֣י אֶתְכֶ֔ם וְהִרְבֵּיתִ֖י אֶתְכֶ֑ם וַהֲקִימֹתִ֥י אֶת־בְּרִיתִ֖י אִתְּכֶֽם׃
וְאֶתְפְּנִי בְמֵימְרִי לְאוֹטָבָא לְכוֹן וְאַפֵּשׁ יָתְכוֹן וְאַסְגֵּי יָתְכוֹן וַאֲקֵם יָת קְיָמִי עִמְּכוֹן:
(י) וַאֲכַלְתֶּ֥ם יָשָׁ֖ן נוֹשָׁ֑ן וְיָשָׁ֕ן מִפְּנֵ֥י חָדָ֖שׁ תּוֹצִֽיאוּ׃
וְתֵיכְלוּן עַתִּיקָא דְּעַתִּיק וְעַתִּיקָא מִן קֳדָם חֲדַתָּא תְּפַנּוּן:
(יא) וְנָתַתִּ֥י מִשְׁכָּנִ֖י בְּתוֹכְכֶ֑ם וְלֹֽא־תִגְעַ֥ל נַפְשִׁ֖י אֶתְכֶֽם׃
וְאֶתֵּן מַשְׁכְּנִּי בֵּינֵיכוֹן וְלָא יְרַחֵק מֵימְרִי יָתְכוֹן:
(יב) וְהִתְהַלַּכְתִּי֙ בְּת֣וֹכְכֶ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹהִ֑ים וְאַתֶּ֖ם תִּהְיוּ־לִ֥י לְעָֽם׃
וְאַשְׁרֵי שְׁכִינְתִּי בֵּינֵיכוֹן וְאֶהֱוֵי לְכוֹן לֶאֱלָהּ וְאַתּוּן תְּהוֹן קֳדָמַי לְעָם:
26 (9) For I will turn myself to you, and make you fruitful, and multiply you, and establish my covenant with you.
(10) And you shall eat old store, and remove the old because of the new.
(11) And I will set my tabernacle among you: and my soul shall not abhor you.
(12) And I will walk among you, and will be your God, and you shall be my people.
נביאים
יז (ד) וְשָׁמַטְתָּ֗ה וּבְךָ֙ מִנַּחֲלָֽתְךָ֙ אֲשֶׁ֣ר נָתַ֣תִּי לָ֔ךְ וְהַעֲבַדְתִּ֙יךָ֙ אֶת־אֹ֣יְבֶ֔יךָ בָּאָ֖רֶץ אֲשֶׁ֣ר לֹא־יָדָ֑עְתָּ כִּֽי־אֵ֛שׁ קְדַחְתֶּ֥ם בְּאַפִּ֖י עַד־עוֹלָ֥ם תּוּקָֽד׃ {ס}
וְאַיְתֵי סָנְאָה עַל אַרְעֲכוֹן וּתְהֵי צַדְיָא כִּשְׁמִטְתָא וּבְכוֹן אַעְבֵּיד פוּרְעֲנוּת דִינִין עַד דְאַגְלֵי יַתְכוֹן מֵאַחְסַנְתְּכוֹן דִיהָבֵית לְכוֹן וְתִשְׁתַּעְבְּדוּן לְבַעֲלֵי דְבָבֵיכוֹן בְּאַרְעָא דְלָא יְדַעְתּוּן אֲרֵי קִדוּם תַּקִיף כְּאֶשְׁתָּא נְפַק מִן קֳדָמַי בִּרְגַז עַד עַלְמָא יֵיחוּל:
(ה) כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה אָר֤וּר הַגֶּ֙בֶר֙ אֲשֶׁ֣ר יִבְטַ֣ח בָּאָדָ֔ם וְשָׂ֥ם בָּשָׂ֖ר זְרֹע֑וֹ וּמִן־יְהֹוָ֖ה יָס֥וּר לִבּֽוֹ׃
כִּדְנַן אֲמַר יְיָ לִיט גַבְרָא דְאִתְרְחֵיץ בֶּאֱנָשָׁא וִישַׁוֵי בִשְׂרָא רַחְצָנֵיהּ וּמִן מֵימְרָא דַייָ יֶעְדֵי לִבֵּיהּ:
(ו) וְהָיָה֙ כְּעַרְעָ֣ר בָּעֲרָבָ֔ה וְלֹ֥א יִרְאֶ֖ה כִּֽי־יָ֣בוֹא ט֑וֹב וְשָׁכַ֤ן חֲרֵרִים֙ בַּמִּדְבָּ֔ר אֶ֥רֶץ מְלֵחָ֖ה וְלֹ֥א תֵשֵֽׁב׃ {ס}
וִיהֵי כְּעַכּוֹבִיתָא בְּמֵישְׁרָא וְלָא יֶחְזֵי אֲרֵי יֵיתֵי טָבָא וְיִשְׁרֵי בְּלָא וְלַד בְּמַדְבְּרָא בַּאֲרַע סְדוֹם דְלָא אִתְיָתְבַת:
(ז) בָּר֣וּךְ הַגֶּ֔בֶר אֲשֶׁ֥ר יִבְטַ֖ח בַּיהֹוָ֑ה וְהָיָ֥ה יְהֹוָ֖ה מִבְטַחֽוֹ׃
בְּרִיךְ גַבְרָא דְאִתְרְחֵיץ בְּמֵימְרָא דַייָ וִיהֵי מֵימְרָא דַייָ רוֹחְצָנֵיהּ:
17 (4) And thou, even thyself, shalt discontinue from thy heritage that I gave thee; and I will cause thee to serve thy enemies in the land which thou knowst not: for you have kindled a fire in my anger, which shall burn for ever.
(5) Thus says the Lord; Cursed be the man who trusts in man, and makes flesh his arm, and whose heart departs from the Lord.
(6) For he shall be like the juniper tree in the desert, and shall not see when good comes; but shall inhabit the parched places in the wilderness, a salt land and not inhabited.
(7) Blessed is the man who trusts in the Lord, and whose hope the Lord is.
כתובים
כט (טו) שֵׁ֣בֶט וְ֭תוֹכַחַת יִתֵּ֣ן חׇכְמָ֑ה וְנַ֥עַר מְ֝שֻׁלָּ֗ח מֵבִ֥ישׁ אִמּֽוֹ׃
שִׁבְטָא וּמַכְסְנוּתָא יָהֲבִין חָכְמְתָא וְטַלְיָא דְלָא מְקַבֵּל בָּעָא מַבְהִית אִמֵיהּ:
(טז) בִּרְב֣וֹת רְ֭שָׁעִים יִרְבֶּה־פָּ֑שַׁע וְ֝צַדִּיקִ֗ים בְּֽמַפַּלְתָּ֥ם יִרְאֽוּ׃
בְּסוּגְעָא דְרַשִׁיעֵי חוֹבָא נִסְגֵי וְצַדִיקַיָא יֶחֱמוּן בְּמַפַּלְתְּהוֹן:
(יז) יַסֵּ֣ר בִּ֭נְךָ וִינִיחֶ֑ךָ וְיִתֵּ֖ן מַעֲדַנִּ֣ים לְנַפְשֶֽׁךָ׃ {פ}
רְדִי בִבְרָךְ וְיַנִיחָךְ וְיִתֵּן תַּפְנוּקֵי לְנַפְשָׁךְ:
(יח) בְּאֵ֣ין חָ֭זוֹן יִפָּ֣רַֽע עָ֑ם וְשֹׁמֵ֖ר תּוֹרָ֣ה אַשְׁרֵֽהוּ׃
בְּסוּגְעָא דְעַוְלָאֵי מִתְתְּרַע עַמָא וּדְנָטֵר אוֹרַיְתָא טוּבוֹהִי:
29 (15) The rod and reproof give wisdom: but a child left to himself brings shame to his mother.
(16) When the wicked are multiplied, transgression increases: both the righteous shall witness their fall.
(17) Correct thy son, and he will give thee rest; and he will give delight to thy soul.
(18) Where there is no vision, the people become unruly: but happy is he who keeps Tora.
משנה
א. כָּל גַּגּוֹת הָעִיר, רְשׁוּת אַחַת, וּבִלְבַד שֶׁלֹּא יְהֵא גַג גָּבוֹהַּ עֲשָׂרָה אוֹ נָמוֹךְ עֲשָׂרָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, כָּל אֶחָד וְאֶחָד רְשׁוּת בִּפְנֵי עַצְמוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֶחָד גַּגּוֹת וְאֶחָד חֲצֵרוֹת וְאֶחָד קַרְפֵּיפוֹת, רְשׁוּת אֶחָד לַכֵּלִים שֶׁשָּׁבְתוּ לְתוֹכָן, וְלֹא לַכֵּלִים שֶׁשָּׁבְתוּ בְתוֹךְ הַבָּיִת:
ב. גַּג גָּדוֹל סָמוּךְ לְקָטָן, הַגָּדוֹל מֻתָּר וְהַקָּטָן אָסוּר. חָצֵר גְּדוֹלָה שֶׁנִּפְרְצָה לִקְטַנָּה, גְּדוֹלָה מֻתֶּרֶת, וּקְטַנָּה אֲסוּרָה, מִפְּנֵי שֶׁהִיא כְפִתְחָהּ שֶׁל גְּדוֹלָה. חָצֵר שֶׁנִּפְרְצָה לִרְשׁוּת הָרַבִּים, הַמַּכְנִיס מִתּוֹכָהּ לִרְשׁוּת הַיָּחִיד, אוֹ מֵרְשׁוּת הַיָּחִיד לְתוֹכָהּ, חַיָּב, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִתּוֹכָהּ לִרְשׁוּת הָרַבִּים, אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכָהּ, פָּטוּר, מִפְּנֵי שֶׁהִיא כְּכַרְמְלִית:
ג. חָצֵר שֶׁנִּפְרְצָה לִרְשׁוּת הָרַבִּים מִשְּׁתֵּי רוּחוֹתֶיהָ, וְכֵן בַּיִת שֶׁנִּפְרַץ מִשְּׁתֵּי רוּחוֹתָיו, וְכֵן מָבוֹי שֶׁנִּטְּלוּ קוֹרוֹתָיו אוֹ לְחָיָיו, מֻתָּרִין בְּאוֹתוֹ שַׁבָּת וַאֲסוּרִין לֶעָתִיד לָבֹא, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אִם מֻתָּרִין לְאוֹתוֹ שַׁבָּת, מֻתָּרִין לֶעָתִיד לָבֹא. וְאִם אֲסוּרִין לֶעָתִיד לָבֹא, אֲסוּרִין לְאוֹתוֹ שַׁבָּת:
ד. הַבּוֹנֶה עֲלִיָּה עַל גַּבֵּי שְׁנֵי בָתִּים, וְכֵן גְּשָׁרִים הַמְפֻלָּשִׁים, מְטַלְטְלִין תַּחְתֵּיהֶן בְּשַׁבָּת, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹסְרִין. וְעוֹד אָמַר רַבִּי יְהוּדָה, מְעָרְבִין לְמָבוֹי הַמְפֻלָּשׁ. וַחֲכָמִים אוֹסְרִין:
1. All the roofs of the city are considered one domain. It is permitted to carry from one roof to another, even if the residents of the houses did not establish an eiruv between them. The Sages did not prohibit carrying between roofs, as it is rare to transfer an item from one roof to another. However, it is only permitted to transfer objects between roofs provided that one roof is neither ten handbreadths higher nor ten handbreadths lower than the adjacent roof. This is the statement of Rabbi Meir. And the Rabbis say: Each and every one of the roofs is a domain in and of itself. It is permitted to carry from one to the other only if the residents of both houses established an eiruv. Rabbi Shimon says: Roofs, courtyards, and enclosures are all one domain with regard to vessels that were inside them when Shabbat began, and one may therefore carry from one of these areas to another. However, they are not one domain with regard to vessels that were inside the house when Shabbat began and were later taken into one of the above domains. A vessel that was inside the house when Shabbat began and subsequently carried to one of these areas may be carried from one roof, courtyard, or enclosure to another only if an eiruv had been established between the domains.
2. If a large roof was adjacent to a small roof, and the boundary between them was no wider than ten cubits, use of the large one is permitted, i.e., one may bring objects up to the roof from the house below and carry them on the roof, and use of the small one is prohibited. A similar halakha applies to a large courtyard that was breached into a small one, in a manner that one entire side of the small courtyard was breached, but the breach was less than ten cubits; it is permitted for the residents of the large courtyard to carry, but it is prohibited for the residents of the small one to do so. The rationale for this difference is because in that case, the legal status of the breach is like that of the entrance of the large courtyard. As the breach in the wall of the larger courtyard is surrounded on both sides by the remaining portions of that wall, and the breach is no greater than ten cubits wide, its legal status is like that of an entrance in the wall of the courtyard, and therefore it is permitted to carry in the large courtyard. With regard to the small courtyard, however, since one entire side of the small courtyard was breached, there remains no partition whatsoever on that side and carrying in that courtyard is therefore prohibited. With regard to a courtyard that was breached into the public domain, and the breach was more than ten cubits wide, so that it cannot be considered an entrance, one who carries an object from inside the courtyard into the private domain, or from the private domain into it, is liable, as it ceases to be a private domain and is subsumed into the public domain. This is the statement of Rabbi Eliezer. And the Rabbis disagree and say: One who carries from inside the courtyard into the public domain, or from the public domain into it, is exempt, because its legal status is like that of a karmelit. Although it ceases to be a private domain, it does not become a full-fledged public domain.
3. With regard to a courtyard that was breached on Shabbat into a public domain from two of its sides, and likewise with regard to a house that was breached from two of its sides, and likewise with regard to an alleyway whose cross beams or side posts were removed on Shabbat, the residents of that domain are permitted to carry there on that Shabbat, but are prohibited from doing so in the future. This is the statement of Rabbi Yehuda. Rabbi Yosei says: This cannot be the halakha, as if they are permitted to carry there on that Shabbat, they are likewise permitted to do so in the future, and if they are prohibited from carrying there in the future, they are also prohibited from carrying there on that Shabbat.
4. With regard to one who builds an upper story atop two houses on opposite sides of a public domain that passes beneath it, and likewise bridges with a thoroughfare beneath them that rest on walls on opposite sides of a public domain, one may carry beneath the upper story and beneath the bridge on Shabbat. This is the statement of Rabbi Yehuda, who maintains that these areas are considered private domains. And the Rabbis prohibit carrying in these areas. And furthermore, Rabbi Yehuda said: One may establish an eiruv even for an alleyway that is open at both ends, with no need for any additional measures, and the Rabbis prohibit doing so.
גמרא
אָמַר רָמֵי בַּר אַבָּא אָמַר רַב אָסֵי אָסוּר לָאָדָם שֶׁיְּהַלֵּךְ עַל גַּבֵּי עֲשָׂבִים בְּשַׁבָּת מִשּׁוּם שֶׁנֶּאֱמַר (משלי י''ט) וְאָץ בְּרַגְלַיִם חוֹטֵא. תָּנִי חֲדָא מוּתָּר לֵילֵךְ עַל גַּבֵּי עֲשָׂבִים בְּשַׁבָּת. וְתַנְיָא אִידָךְ אָסוּר לָא קַשְׁיָא הָא בְלַחִים הָא בִיבֵשִׁים. וְאָמַר רָמֵי בַר חָמָא אָמַר רַב אָסֵי אָסוּר לְאָדָם שֶׁיִּכּוֹף אִשְׁתּוֹ לִדְבַר מִצְוָה שֶׁנֶּאֱמַר וְאָץ בְּרַגְלַיִם חוֹטֵא. וְאָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַכּוֹפֶה אִשְׁתּוֹ לִדְבַר מִצְוָה הַוְיַין לוֹ בָּנִים שֶׁאֵינָן מְהוּגָנִים. אָמַר רַב אִיקָא בַּר חִינְנָא מַאי קְרָאָה (שם) גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב. תַּנְיָא נָמֵי הָכִי גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב זֶה הַכּוֹפֶה אִשְׁתּוֹ לִדְבַר מִצְוָה. אָמַר רִבִּי חִיָּיא מַאי דִּכְתִיב (איוב ל''ה) מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ מַלְּפֵנוּ מִבַּהֲמוֹת זוֹ פִּרְדָה שֶׁכּוֹרַעַת וּמַשְׁתֶּנֶת מַיִם וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ זֶה תַרְנְגוֹל שֶׁמְּפַיֵּיס וְאַחַר כַּךְ בּוֹעֵל. אָמַר רִבִּי יוֹחָנָן אִלְמָלֵא לֹא נִתְּנָה תוֹרָה הָיִינוּ לְמֵדִין צְנִיעוּת מֵחָתוּל. וְגָזֵל מִנְּמָלָה. וַעֲרָיוֹת מִיּוֹנָה. דֶּרֶךְ אֶרֶץ מִתַּרְנְגוֹל שֶׁמְּפַיֵּיס וְאַחַר כַּךְ בּוֹעֵל. וּמַאי מְפַיֵּיס לָהּ. אָמַר רַב יְהוּדָה אָמַר רַב הָכִי קָאָמַר לָהּ זַבִּינְנָא לִיךְ זִיגָא דְמָטוּ לִיךְ עַד כְּרָעָיִךְ לְבָתַר הָכִי אָמַר לָהּ לִישַׁמִּטְּתֵיהּ לְכַרְבַּלְתֵּיהּ דְהַהוּא תַּרְנְגוֹלָא אִי אִית לֵיהּ וְלָא זַבִּינְנָא לִיךְ:
Rami bar Abba said that Rav Asi said: It is prohibited for a person to walk on grass on Shabbat, due to the fact that it is stated: “And he who hastens with his feet sins” (Proverbs 19:2). This verse teaches that mere walking occasionally involves a sin, e.g., on Shabbat, when one might uproot the grass on which he walks.
The Gemara cites another apparent contradiction: It was taught in one baraita that it is permitted to walk on grass on Shabbat, and it was taught in another baraita that it is prohibited to do so. The Gemara answers: This is not difficult. This baraita is referring to green grass, which one might uproot, thereby transgressing the prohibition against reaping on Shabbat. That other baraita is referring to dry grass, which has already been cut off from its source of life, and therefore the prohibition of reaping is no longer in effect.
And if you wish, say instead that both baraitot are referring to green grass, and yet there is no difficulty: Here, the baraita that prohibits walking on grass is referring to the summer, when the grass includes seeds that might be dislodged by one’s feet, whereas there, the baraita that permits doing so is referring to the rainy season, when this problem does not exist.
And if you wish, say instead that both baraitot are referring to the summer, and it is not difficult: This baraita, which permits walking on grass, is referring to a case where one is wearing his shoes, whereas that other baraita, which prohibits it, deals with a situation where one is not wearing his shoes, as the grass might get entangled between his toes and be uprooted.
And if you wish, say instead that both baraitot are referring to a case where one is wearing his shoes, and nevertheless this is not difficult: This baraita prohibits walking on grass, as it involves a case where one’s shoe has a spike on which the grass might get caught and be uprooted, whereas that other baraita permits it, because it deals a case where one’s shoe does not have a spike.
And if you wish, say instead that both are referring to a case where the shoe has a spike, and it is not difficult: This baraita, which prohibits walking on grass, is referring to a case where the grass is long and entangled, and it can easily get caught on the shoe, whereas that other baraita is referring to a case where the grass is not long and entangled.
The Gemara concludes: And now, when we maintain that the halakha is in accordance with the opinion of Rabbi Shimon, who maintains that there is no liability for a prohibited act committed unwittingly during the performance of a permitted act, all of these scenarios are permitted, as here too, one’s intention is merely to walk and not to uproot grass on Shabbat.
The Gemara cites another halakha derived from the verse mentioned in the previous discussion. Rami bar Ḥama said that Rav Asi said: It is prohibited for a man to force his wife in the conjugal mitzva, i.e., sexual relations, as it is stated: “And he who hastens with his feet sins” (Proverbs 19:2). The term his feet is understood here as a euphemism for intercourse.
And Rabbi Yehoshua ben Levi said: Anyone who forces his wife to perform the conjugal mitzva will have unworthy children as a consequence. Rav Ika bar Ḥinnana said: What is the verse that alludes to this? “Also, that the soul without knowledge is not good” (Proverbs 19:2). If intercourse takes place without the woman’s knowledge, i.e., consent, the soul of the offspring will not be good.
That was also taught in a baraita: “Also, without knowledge the soul is not good”; this is one who forces his wife to perform the conjugal mitzva. “And he who hastens with his feet sins”; this is one who has intercourse with his wife and repeats the act in a manner that causes her pain or distress.
The Gemara is surprised by this teaching: Is that so? But didn’t Rava say: One who wants all his children to be males should have intercourse with his wife and repeat the act? The Gemara answers: This is not difficult: Here, where Rava issued this advice, he was referring to a husband who acts with his wife’s consent. There, the baraita that condemns this behavior is referring to one who proceeds without her consent.
Apropos relations between husband and wife, the Gemara cites that Rav Shmuel bar Naḥmani said that Rabbi Yoḥanan said: Any woman who demands of her husband that he fulfill his conjugal mitzva will have sons the likes of whom did not exist even in Moses’ generation. With regard to Moses’ generation, it is written: “Get you, wise men, and understanding, and well-known from each one of your tribes, and I will make them head over you” (Deuteronomy 1:13), and it is later written: “So I took the heads of your tribes, wise men, and well-known, and made them heads over you” (Deuteronomy 1:15). However, men possessing understanding, which is a more lofty quality than wisdom, Moses could not find any of these.
While with regard to Leah, it is written: “And Leah went out to meet him, and said, You must come in to me, for indeed I have hired you with my son’s mandrakes” (Genesis 30:16). Her reward for demanding that Jacob fulfill the conjugal mitzva with her was the birth of Issachar, and it is written: “And of the children of Issachar, men who had understanding of the times, to know what Israel ought to do; the heads of them were two hundred, and all their brethren were at their commandment” (I Chronicles 12:33).
The Gemara poses a question: Is that so? Is it proper for a woman to demand her conjugal rights from her husband? But didn’t Rav Yitzḥak bar Avdimi say: Eve was cursed with ten curses, due to the sin of the Tree of Knowledge, as it is written: “To the woman He said, I will greatly multiply your pain and your travail; in sorrow you shall bring forth children; and yet your desire shall be to your husband, and he shall rule over you” (Genesis 3:16)?
Rav Yitzḥak bar Avdimi proceeds to explain this verse. “To the woman He said: I will greatly multiply [harba arbe]”; these are the two drops of blood unique to a woman, which cause her suffering, one the blood of menstruation and the other one the blood of virginity. “Your pain”; this is the pain of raising children. “And your travail”; this is the pain of pregnancy. “In sorrow you shall bring forth children”; in accordance with its plain meaning, i.e., the pain of childbirth.
“And yet your desire shall be to your husband” teaches that the woman desires her husband, e.g., when he sets out on the road; “and he shall rule over you” teaches that the woman demands her husband in her heart but is too shy to voice her desire, but the man demands his wife verbally. Rav Yitzḥak bar Avdimi adds: This is a good trait in women, that they refrain from formulating their desire verbally. Apparently, it is improper for a woman to demand her conjugal rights from her husband.
The Gemara answers: When we say that a woman who demands her conjugal rights from her husband is praiseworthy, it does not mean she should voice her desires explicitly. Rather, it means that she should make herself pleasing to him, and he will understand what she wants on his own.
The Gemara analyzes the above statement with regard to Eve’s ten curses: Are they in fact ten? They are only seven. When Rav Dimi came from Eretz Yisrael to Babylonia, he said that the other curses are: A woman is wrapped like a mourner, i.e., she must cover her head; and she is ostracized from all people and incarcerated within a prison, as she typically spends all her time in the house.
The Gemara asks: What is the meaning of ostracized from all people? If you say this is because it is forbidden for her to seclude herself with a man, it is also forbidden for a man to seclude himself with women. Rather, it means that it is forbidden for her to marry two men, whereas a man can marry two women.
It was taught in a baraita that the three additional curses are: She grows her hair long like Lilit, a demon; she sits and urinates, like an animal; and serves as a pillow for her husband during relations.
And why doesn’t the other Sage include these curses? The Gemara answers: He maintains that these are praise for her, not pain, either because they are modest practices, e.g., urinating in a seated position, or because they add to her comfort, e.g., her bottom position during relations.
As Rabbi Ḥiyya said: What is the meaning of that which is written: “Who teaches us by the beasts of the earth, and makes us wiser by the birds of the sky” (Job 35:11)? He explains: “Who teaches us by the beasts of the earth”; this is the female mule, which crouches and urinates and from which we learn modesty. “And makes us wiser by the birds of the sky”; this is the rooster, which first cajoles the hen and then mates with it.
Similarly, Rabbi Yoḥanan said: Even if the Torah had not been given, we would nonetheless have learned modesty from the cat, which covers its excrement, and that stealing is objectionable from the ant, which does not take grain from another ant, and forbidden relations from the dove, which is faithful to its partner, and proper relations from the rooster, which first appeases the hen and then mates with it.
What does the rooster do to appease the hen? Rav Yehuda said that Rav said: Prior to mating, it spreads its wings as if to say this: I will buy you a coat that will reach down to your feet. After mating, the rooster bends its head as if to say this: May the crest of this rooster fall off if he has the wherewithal and does not buy you one. I simply have no money to do so.
זוהר
וְנָתַתִּי שָׁלוֹם בָּאָרֶץ וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד וְגוֹמֵר. רִבִּי יוֹסֵי פָּתַח (תהלים ד') רִגְזוּ וְאַל תֶּחֱטָאוּ וְגוֹמֵר. רִגְזוּ וְאַל תֶּחֱטָאוּ הָאי קְרָא אוּקְמוּהָ דְבָעֵי בַר נָשׁ לְאַרְגְזָא יֵצֶר טוֹב עַל יֵצֶר הָרָע וְשַׁפִּיר. אֲבָל בְּשַׁעְתָּא דְרָמַשׁ לֵילְיָא וּבַר נָשׁ שָׁכִיב עַל עַרְסֵיהּ כַּמָּה גַרְדִּינֵי נִמּוּסִין מִתְעָרִין בְּעַלְמָא וְאַזְלִין וְשָׁאטִין וּבְנֵי נָשָׁא בָעָאן לְאִתְרַגְּזָא מִקָּמֵי קֻדְשָׁא בְרִיךְ הוּא וּלְדַחֲלָא מִנֵּיהּ בְּגִין דְּלָא יִשְׁתְּכַח נַפְשֵׁיהּ בְּגַוַּויְיהוּ וְיִשְׁתֵּזִיב מִנַּיְיהוּ. וְיִבְעֵי לֵיהּ לְבַר נָשׁ דְּלָא יַפִּיק מִּנַּיְיהוּ מִלָּה בְּפּוּמֵיהּ בְּגִין דְּלָא יִתְעַר לְהוּ לְגַבֵּיהּ וְלָא יִשְׁתַּכְּחוּן בַּהַדֵיהּ הָדָא הוּא דִכְתִיב אִמְרוּ בִּלְבַבְכֶם עַל מִשְׁכַּבְכֶם וְדֹמוּ סֶלָה דְלָא יַפִּיק מִנַּיְיהוּ מִילָה מִפוּמֵיהּ תָּא חֲזֵי בְּשַׁעְתָּא דְאִשְׁתְּכָחוּ יִשְׂרָאֵל זַכָּאִין קָמֵי קֻדְשָׁא בְרִיךְ הוּא מַה כְתִיב וְנָתַתִּי שָׁלוֹם בָּאָרֶץ הָאי לְעֵילָא דְאָתֵי קֻדְשָׁא בְּרִיךְ הוּא לְאִתְחַבְּרָא בִּכְנֶסֶת יִשְׂרָאֵל. כְּדֵין וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד מָאי טַעְמָא בְּגִין וְהִשְׁבַּתִּי חַיָּה רָעָה מִן הָאָרֶץ (דקי''ד ע''א) דָּא חַיָּה דְזִינָא בִישָׁא לְתַתָּא וּמָאי אִיהִי אַגְּרַ''ת בַּת מַחֲלָת הִיא וְכָל סִיעֲתָא דִילָהּ. הָאי בְּלֵילְיָא בִימָמָא בְנֵי נָשָׁא דְאָתוּ מִסִטְרָהָא דָא הָדָא הוּא דִכְתִיב (ויקרא כ''ו) וְחֶרֶב לֹא תַעֲבוֹר בְּאַרְצְכֶם. רִבִּי אַבָּא אָמַר הָא אוּקְמוּהָ דַאֲפִילוּ חֶרֶב שֶׁל שָׁלוֹם כְּגוֹן פַּרְעֹה נְכֹה. אֲבָל וְחֶרֶב לֹא תַעֲבוֹר דָּא סִיעֲתָא דִילָהּ וְהִשְׁבַּתִּי חַיָּה רָעָה דְלָא תִשְׁלוֹט בְּאַרְעָא וַאֲפִילוּ הַעֲבָרָה בְעַלְמָא לֹא תַעֲבוֹר עָלַיְיכוּ וַאֲפִילוּ חֶרֶב דִּשְׁאַר עַמִּין וַאֲפִילוּ בַר נַשׁ מִזְיָינָא לֹא יַעֲבוֹר עָלַיְיכוּ:
וְנָתַתִּי שָׁלוֹם בָּאָרֶץ וּשְׁכַבְתֶּם וְגוֹ': רַבִּי יוֹסֵי פָּתַח, רִגְזוּ וְאַל תֶּחֱטָאוּ וְגוֹ'. רִגְזוּ וְאַל תֶּחֱטָאוּ מִקְרָא זֶה הֶעֱמִידוּהוּ. שֶׁאָדָם צָרִיךְ לְהַרְגִּיז יֵצֶר הַטּוֹב עַל יֵצֶר הָרַע, וְיָפֶה הוּא. אֲבָל בְּשָׁעָה שֶׁהֱחֶשִׁיךְ הַלַּיְלָה, וְאָדָם שׁוֹכֵב עַל מִטָּתוֹ, כַּמָּה חוֹקְרֵי דִּין, דְּהַיְנוּ מַלְאֲכֵי חַבָּלָה, מִתְעוֹרְרִים בָּעוֹלָם וְהוֹלְכִים וּמְשׁוֹטְטִים, וּבְנֵי אָדָם צְרִיכִים לְהִתְרַגֵּז מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלִירָא מִמֶּנּוּ, כְּדֵי שֶׁלֹּא תִּמָּצֵא נַפְשׁוֹ בֵּינֵיהֶם, וְיִנָּצֵל מֵהֶם. וְאָדָם צָרִיךְ, שֶׁלֹּא יוֹצִיא מִלָּה בְּפִיו מֵהֶם, כְּלוֹמָר, שֶׁלֹּא יְדַבֵּר מִמְצִיאוּתָם כְּלָל, כְּדֵי שֶׁלֹּא יְעוֹרֵר אוֹתָם אֵלָיו, וְלֹא יִמָּצְאוּ עִמוֹ. זֶה שֶׁנֶּאֱמַר, אִמְרוּ בִלְבַבְכֶם עַל מִשְׁכַּבְכֶם וְדֹמוּ סֶלָה, דְּהַיְנוּ, שֶׁלֹּא יוֹצִיא מִלָּה בְּפִיו מֵהֶם. בֹּא וּרְאֵה בְּשָׁעָה שֶׁיִּשְׂרָאֵל נִמְצָאִים זַכָּאִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. מַה כָּתוּב, וְנָתַתִּי שָׁלוֹם בָּאָרֶץ. זֶה הוּא לְמַעְלָה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בָּא לְהִתְחַבֵּר עִם כְּנֶסֶת יִשְׂרָאֵל. אָז, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד. מַהוּ הַטַּעַם. הוּא מִשּׁוּם, וְהִשְׁבַּתִּי חַיָּה רָעָה מִן הָאָרֶץ, זוֹ הִיא חַיָּה שֶׁל מִין רָע שֶׁלְּמַטָּה, וּמִי הִיא. הִיא אַגְּרַ''ת בַּת מָחֳלַת, שֶׁהִיא קְלִפָּה רָעָה, וְכָל הַחֶבְרָה שֶׁלָּהּ זֶהוּ בַּלַּיְלָה. בַּיּוֹם, פֵּרוּשׁוֹ שֶׁל וְהִשְׁבַּתִּי חַיָּה רָעָה, הֵם בְּנֵי אָדָם הַבָּאִים מִן הַצַד שֶׁלָּהּ, שֶׁהֵם מַזִּיקֵי עוֹלָם. זֶהוּ שֶׁכָּתוּב, וְחֶרֶב לֹא תַעֲבֹר בְּאַרְצְכֶם. רַבִּי אַבָּא אָמַר וְכוּ': הֲרֵי הֶעֱמִידוּהוּ, שֶׁאֲפִלּוּ חֶרֶב שֶׁל שָׁלוֹם, לֹא תַּעֲבוֹר בְּאַרְצְכֶם כְּגוֹן פַּרְעֹה נְכֹה, שֶׁרָצָה לַעֲבֹר דֶּרֶךְ אֶרֶץ יִשְׂרָאֵל וְלֹא עֲזָבוֹ יֹאשִׁיָּהוּ הַמֶּלֶךְ (דִּבְרֵי הַיָּמִים ב' ל''ה). אֲבָל הַפֵּרוּשׁ הוּא, וְחֶרֶב לֹא תַעֲבוֹר, הַיְנוּ הַחֶבְרָה שֶׁלָּהּ, הַבָּאִים מִצַד הַקְּלִפָּה הַנִּזְכָּר לְעֵיל, וְהִשְׁבַּתִּי חַיָּה רָעָה, הַיְנוּ הַקְּלִפָּה בְּעַצְמָהּ לֹא תִּשְׁלוֹט בָּאָרֶץ, וַאֲפִלּוּ הַעֲבָרָה בְּעָלְמָא לֹא תַעֲבֹר עֲלֵיכֶם, וַאֲפִלּוּ חֶרֶב שֶׁל שְׁאָר הָעַמִּים, וַאֲפִלּוּ אָדָם אֶחָד מְזוּיָן, לֹא יַעֲבֹר עֲלֵיכֶם.
הלכה פסוקה
א. תִּקּוּן הַגּוּף כֵּיצַד כְּשֶׁהוּא עוֹמֵד בִּתְפִלָּה צָרִיךְ לְכַוֵּין אֶת רַגְלָיו זוֹ בְּצַד זוֹ וְנוֹתֵן עֵינָיו לְמַטָּה כְּאִלּוּ הוּא מַבִּיט לָאָרֶץ וְיִהְיֶה לִבּוֹ פָּנוּי לְמַעְלָה כְּאִלּוּ הוּא עוֹמֵד בַּשָּׁמַיִם וּמַנִּיחַ יָדָיו עַל לִבּוֹ כְּפוּתִין. הַיְמָנִית עַל הַשְּׂמָאלִית וְעוֹמֵד כְּעֶבֶד לִפְנֵי רַבּוֹ בְּאֵימָה בְּיִרְאָה וָפַחַד וְלֹא יַנִּיחַ יָדָיו עַל חֲלָצָיו:
ב. תִּקּוּן הַמַּלְבּוּשִׁים כֵּיצַד. מְתַקֵּן מַלְבּוּשָׁיו תְּחִלָּה וּמְצַיֵּין עַצְמוֹ וּמְהַדֵּר. שֶׁנֶּאֱמַר (תהלים כט) הִשְׁתַּחֲווּ לַה' בְּהַדְרַת קדֶשׁ וְלֹא יַעֲמוֹד בִּתְפִלָּה בַּאֲפוּנְדָתוֹ וְלֹא בְרֹאשׁ מְגוּלֶה וְלֹא בְּרַגְלַיִם מְגוּלוֹת אִם דֶּרֶךְ אַנְשֵׁי הַמָּקוֹם שֶׁלֹּא יַעַמְדוּ בִּפְנֵי הַגְדוֹלִים אֶלָּא בְּבָתֵּי הָרַגְּלַיִם. וּבְכָל מָקוֹם לֹא יֶאֱחוֹז תְּפִלִּין בְּיָדוֹ וְסֵפֶר תּוֹרָה בִּזְרוֹעוֹ וְיִתְפַּלֵּל מִפְּנֵי שֶׁלִבּוֹ טָרוּד בָּהֵן. וְלֹא יֶאֱחוֹז כֵּלִים וּמָעוֹת בְּיָדוֹ. אֲבָל מִתְפַּלֵּל הוּא וְלוּלָב בְּיָדוֹ בִּימוֹת הַחַג מִפְּנֵי שֶׁהוּא מִצְוַת הַיּוֹם. הָיָה מַשּׂוֹי עַל רֹאשׁוֹ וְהִגִּיעַ זְמַן תְּפִלָּה אִם הָיָה פָּחוּת מֵאַרְבָּעָה קַבִּין מַפְשִׁילוֹ לַאֲחוֹרָיו וּמִתְפַּלֵּל. הָיָה בּוֹ אַרְבָּעָה קַבִּין מַנִּיחוֹ עַל גַבֵּי קַרְקַע וְאַחַר כַּךְ יִתְפַּלֵּל. דֶּרֶךְ כָּל הַחֲכָמִים וְתַלְמִידֵיהֶם שֶׁלֹּא יִתְפַּלְּלוּ אֶלָּא כְּשֶׁהֵם עֲטוּפִים:
ג. תִּקּוּן הַמָּקוֹם כֵּיצַד. יַעֲמוֹד בְּמָקוֹם נָמוּךְ וְיַחֲזִיר פָּנָיו לְכוֹתֶל. וְצָרִיךְ לִפְתּוֹחַ חַלּוֹנוֹת אוֹ פְתָחִים כְּנֶגֶד יְרוּשָׁלַיִם כְּדֵי לְהִתְפַּלֵּל כְּנֶגְדָּן שֶׁנֶּאֱמַר (דניאל ו) וְכַוִּין פְּתִיחָן לֵיהּ בְּעִלִּתֵיהּ וכו'. וקוֹבֵעַ מָקוֹם לִתְפִלָּתוֹ תָּמִיד וְאֵין מִתְפַּלֵּל בְּחוּרְבָה וְלֹא אֲחוֹרֵי בֵּית הַכְּנֶסֶת אֶלָּא אִם כֵּן הֶחֱזִיר פָּנָיו לְבֵית הַכְּנֶסֶת. וְאָסוּר לֵישֵׁב בְּצַד הָעוֹמֵד בִּתְפִלָּה אוֹ לַעֲבוֹר לְפָנָיו עַד שֶׁיַּרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת:
Correct posture. When standing in prayer, the feet should be in line; the eyes lowered as if one were looking towards the ground; while the heart should be uplifted as if one were in heaven; the hands should be placed over the heart, close together, the right over the left. The worshipper should stand, like a servant in his master's presence, in awe, fear and dread. He should not place his hands on his hips.
Adjustment of the dress. Before beginning the Service, the dress should first be adjusted and the personal appearance made trim and neat, as it is said, "O worship the Lord in the beauty of holiness" (Psalms 96:9). One should not stand in prayer wearing a moneybelt, nor bareheaded, nor barefoot, where the local custom is not to stand in the presence of the great, without shoes. And one should not pray anywhere, holding phylacteries in the hand or carrying a scroll of the law in the arms, for the mind would then be preoccupied with those sacred objects. Nor while praying, should vessels or money be held in the hand. On the feast of Tabernacles, however, the worshiper prays, while carrying a palm branch—this being the religious duty of the day. When the time comes to recite the prayer, a person carrying a burden on his head, adjusts it behind him, if it is less than four kabs*A kab is equal in volume to 4 logs. A log is equal in volume to 6 hen’s eggs. and recites the prayer. If it is four kabs in size, he places it on the ground, and then prays. The practice of all the sages and their disciples is not to pray unless their heads are wrapped in the Talith (praying shawl).
Place where the worshiper prays. He should stand in a low place and turn his face to the wall. Windows or doors towards Jerusalem should be opened, and he should stand facing them when he prays, as it is said, "Now his windows were open in his upper chamber towards Jerusalem" (Daniel 6:11). There should be one fixed place set apart for prayer. It should not be recited in a ruin nor at the rear of a synagogue, unless the worshiper turns his face towards the synagogue. It is forbidden to remain seated at the side of one who is standing in prayer, or pass in front of him unless he has moved away from the worshiper to a distance of four cubits.
מוסר
אִלְמָלֵא בּוֹשֶׁת שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא הָיָה אָדָם נָקִי מֵעֲבֵירָה תֵּדַע לָךְ שֶׁהֲרֵי לַהֲרוֹג אָדָם בְּגָלוּי מָצוּי יוֹתֵר מֵאֲשֶׁר יִשְׁכַּב אֶת אִשָּׁה בְּגָלוּי אֲפִילוּ עִם אִשְׁתּוֹ. כִּי הַכַּעַס מָצוּי לְכָל אָדָם בֵּין גְּדוֹלִים בֵּין קְטַנִּים בֵּין זְקֵנִים. וְיֵצֶר הָרָע אֵינוֹ מָצוּי אֶלָּא בְּבַחוּרִים אֲבָל לֹא בִּקְטַנִּים וּזְקֵנִים אוֹ חֲלָשִׁים. וְאוֹתָן הַבַּחוּרִים אֲשֶׁר יִצְרָם תַּקִּיף עֲלֵיהֶם אֵינָם מַנִּיחִים אֶלָּא מִפְּנֵי הַבּוֹשֶׁת לְפִיכָךְ אֵין אָדָם יָכוֹל לְהַחֲזִיק טוֹבָה אִם עָשָׂה טוֹב וְלֹא עָשָׂה חֵטְא כִּי אִם בִּנְעוּרָיו שָׁב מִפְּנֵי הַבּוֹשֶׁת וְשֶׁלֹא יַנִּיחוּ יוֹלְדָיו נִמְצָא גַּם בְּהִתְאַפְּקוֹ מִן הָעֲבֵירָה אֵין לוֹ לְהַחֲזִיק טוֹבָה כִּי נִמְנַע מִפְּנֵי הַבּוֹשֶׁת: הַתְּשׁוּבָה צָרִיךְ אַרְבָּעָה דְבָרִים. הָאֶחָד שֶׁיִּתְנַחֵם עַל כָּל חֵטְא וְחֵטְא עָוֹן וְאַשְׁמָה. הַשֵּׁנִי שֶׁיַּעֲזוֹב אוֹתָם. הַשְּׁלִישִׁי שֶׁיִּתְוַדֶּה בְלִבּוֹ. הָרְבִיעִי שֶׁיְקַבֵּל עָלָיו בְּלֵב שָׁלֵם וְיִגְמוֹר בִּלְבָבוֹ שֶׁלֹא יָשׁוּב לַעֲשׂוֹת עוֹד פֶּן יִדְמֶה לְטוֹבֵל וְשֶׁרֶץ בְּיָדוֹ שֶׁאֵין הַתְּשׁוּבָה מוֹעֶלֶת לוֹ עַד שֶׁיַּשְׁלִיךְ הַשֶּׁרֶץ מִיָּדוֹ. וְצָרִיךְ לְפָרֵט אֶת הַחֵטְא שֶׁנֶּאֱמַר (שמות לב) אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְּדוֹלָה וַיַעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב. וְכֵן יִתְוַדֶּה אָנָּא ה' חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ. וְעָשִׂיתִי כַךְ וְכַךְ וַהֲרֵי נִחַמְתִּי וּבוֹשְׁתִּי מִמַּעֲשַׂי וַאֲנִי מֵעִיד עָלַי יוֹדֵעַ כָּל תַּעֲלוּמוֹת שֶׁאֲנִי גוֹמֵר בְּלִבִּי שֶׁלֹּא אָשׁוּב עוֹד לַעֲשׂוֹת. וְכֵן כָּתוּב (איכה ה) הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּבָה (ירמיה לא) כִּי אַתָּה ה' אֱלֹהָי כִּי אַחֲרֵי שׁוּבִי נִחַמְתִּי וְאַחֲרֵי הִוָּדְעִי סָפַקְתִּי עַל יָרֵךְ בּוֹשְׁתִּי וְגַם נִכְלַמְתִּי כִּי נָשָׂאתִי חֶרְפַּת נְעוּרָי: