תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
ח (ז) וְכֹֽה־תַעֲשֶׂ֤ה לָהֶם֙ לְטַֽהֲרָ֔ם הַזֵּ֥ה עֲלֵיהֶ֖ם מֵ֣י חַטָּ֑את וְהֶעֱבִ֤ירוּ תַ֙עַר֙ עַל־כׇּל־בְּשָׂרָ֔ם וְכִבְּס֥וּ בִגְדֵיהֶ֖ם וְהִטֶּהָֽרוּ׃
וּכְדֵין תַּעְבֵּד לְהוֹן לְדַכּוֹאֵיהוֹן אַדֵּי עֲלֵיהוֹן מַיָּא דְחַטָּאתָא וְיַעְבְּרוּן מַסְפַּר עַל כָּל בִּשְׂרְהוֹן וִיחַוְּרוּן לְבוּשֵׁיהוֹן וְיִדְּכּוּן:
(ח) וְלָֽקְחוּ֙ פַּ֣ר בֶּן־בָּקָ֔ר וּמִ֨נְחָת֔וֹ סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן וּפַר־שֵׁנִ֥י בֶן־בָּקָ֖ר תִּקַּ֥ח לְחַטָּֽאת׃
וִיסְבוּן תּוֹר בַּר תּוֹרֵי וּמִנְחָתֵיהּ סֻלְתָּא דְּפִילָא בִמְשָׁח וְתוֹר תִּנְיַן בַּר תּוֹרֵי תִּסַּב לְחַטָּאתָא:
(ט) וְהִקְרַבְתָּ֙ אֶת־הַלְוִיִּ֔ם לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְהִ֨קְהַלְתָּ֔ אֶֽת־כׇּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃
וּתְקָרֵב יָת לֵוָאֵי קֳדָם מַשְׁכַּן זִמְנָא וְתִכְנֵשׁ יָת כָּל כְּנִשְׁתָּא דִּבְנֵי יִשְׂרָאֵל:
(י) וְהִקְרַבְתָּ֥ אֶת־הַלְוִיִּ֖ם לִפְנֵ֣י יְהֹוָ֑ה וְסָמְכ֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־יְדֵיהֶ֖ם עַל־הַלְוִיִּֽם׃
וּתְקָרֵב יָת לֵוָאֵי קֳדָם יְיָ וְיִסְמְכוּן בְּנֵי יִשְׂרָאֵל יָת יְדֵיהוֹן עַל לֵוָאֵי:
8 (7) And thus shalt thou do to them, to cleanse them: Sprinkle water of purifying on them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.
(8) Then let them take a young bullock with its meal offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering.
(9) And thou shalt bring the Levites before the Tent of Meeting: and thou shalt gather the whole assembly of the children of Yisra᾽el together:
(10) and thou shalt bring the Levites before the Lord: and the children of Yisra᾽el shall put their hands upon the Levites:
נביאים
ג (ג) וִיהוֹשֻׁ֕עַ הָיָ֥ה לָבֻ֖שׁ בְּגָדִ֣ים צוֹאִ֑ים וְעֹמֵ֖ד לִפְנֵ֥י הַמַּלְאָֽךְ׃
וִיהוֹשֻׁעַ הֲווֹ לֵיהּ בְּנִין דְנָסְבִין לְהוֹן נְשִׁין דְלָא כָשְׁרָן לִכְהוּנְתָּא וְקָאֵים קֳדָם מַלְאֲכָא:
(ד) וַיַּ֣עַן וַיֹּ֗אמֶר אֶל־הָעֹמְדִ֤ים לְפָנָיו֙ לֵאמֹ֔ר הָסִ֛ירוּ הַבְּגָדִ֥ים הַצֹּאִ֖ים מֵעָלָ֑יו וַיֹּ֣אמֶר אֵלָ֗יו רְאֵ֨ה הֶעֱבַ֤רְתִּי מֵעָלֶ֙יךָ֙ עֲוֺנֶ֔ךָ וְהַלְבֵּ֥שׁ אֹתְךָ֖ מַחֲלָצֽוֹת׃
וַאֲתִיב וַאֲמַר לְדִמְשַׁמְשִׁין קֳדָמוֹהִי לְמֵימָר וַאֲמָרוּ לֵיהּ וְיַפֵּיק נְשִׁין דְלָא כָשְׁרִין לִכְהוּנְתָּא מִבֵּיתֵיהּ וַאֲמַר לֵיהּ חֲזֵי דְאַדְעֵיתִי מִנָךְ חוֹבָךְ וְאַלְבִּישַׁת יָתָךְ זַכְוָן:
(ה) וָאֹמַ֕ר יָשִׂ֛ימוּ צָנִ֥יף טָה֖וֹר עַל־רֹאשׁ֑וֹ וַיָּשִׂ֩ימוּ֩ הַצָּנִ֨יף הַטָּה֜וֹר עַל־רֹאשׁ֗וֹ וַיַּלְבִּשֻׁ֙הוּ֙ בְּגָדִ֔ים וּמַלְאַ֥ךְ יְהֹוָ֖ה עֹמֵֽד׃
וַאֲמָרֵית שַׁווּ מִצְנֵיפָא דַכְיָא עַל רֵישֵׁיהּ וְשַׁוִיאוּ מִצְנְפָא דַכְיָא עַל רֵישֵׁיה וְאַסְבוּהִי אִתְּתָא דְכָשְׁרָא לִכְהוּנְתָא וּמַלְאֲכָא דַייָ קָאִים:
(ו) וַיָּ֙עַד֙ מַלְאַ֣ךְ יְהֹוָ֔ה בִּיהוֹשֻׁ֖עַ לֵאמֹֽר׃
וְאַסְהֵיד מַלְאֲכָא דַייָ בִּיהוֹשֻׁעַ לְמֵימָר:
3 (3) Now Yehoshua was clothed in filthy garments, and he stood before the angel.
(4) And he answered and spoke to those who stood before him, saying, Take off the filthy garments from him. And to him he said, Behold, I have caused thy iniquity to pass from thee; and I clothe thee in festive garments.
(5) Then I said, Let them put a pure mitre on his head. So they set the pure mitre on his head, and clothed him with garments. And the angel of the Lord stood by.
(6) And the angel of the Lord forewarned Yehoshua, saying,
כתובים
מב (א) לַמְנַצֵּ֗חַ מַשְׂכִּ֥יל לִבְנֵי־קֹֽרַח׃
לְשַׁבָּחָא בְּשִׂכְלָא טָבָא עַל יְדֵיהוֹן דִבְנֵי קֹרַח:
(ב) כְּאַיָּ֗ל תַּעֲרֹ֥ג עַל־אֲפִֽיקֵי־מָ֑יִם כֵּ֤ן נַפְשִׁ֨י תַעֲרֹ֖ג אֵלֶ֣יךָ אֱלֹהִֽים׃
הֵיךְ אַיָלָא דִי מְרַגֵג עַל פַּצִידֵי מַיָא הֵיכְנָא נַפְשִׁי מְרַגְגָא לְוָתָךְ יְיָ:
(ג) צָמְאָ֬ה נַפְשִׁ֨י ׀ לֵאלֹהִים֮ לְאֵ֢ל חָ֥֫י מָתַ֥י אָב֑וֹא וְ֝אֵרָאֶ֗ה פְּנֵ֣י אֱלֹהִֽים׃
צְחָת לָךְ נַפְשִׁי לֵאלָהָא תַּקִיפָא חַיָא וְקַיָמָא אֵמָתִי אֵעוּל וְאֶחְמֵי זִיו שְׁכִינְתָּא דַייָ:
(ד) הָיְתָה־לִּ֬י דִמְעָתִ֣י לֶ֭חֶם יוֹמָ֣ם וָלָ֑יְלָה בֶּאֱמֹ֥ר אֵלַ֥י כׇּל־הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ׃
הֲוָת לִי דִמְעָתִי לְמִבְרֵי יֵימָם וְלֵילֵי בִּדְיֵימָר לִי סָנְאָה כָּל יוֹמָא אָן הוּא אֱלָהָךְ:
42 (1) To the chief Musician, A Maskil, for the sons of Qoraĥ.
(2) As the hart pants after the water brooks, so my soul pants after Thee, O God.
(3) My soul thirsts for God, for the living God: when shall I come and appear before God?
(4) My tears have been my bread day and night, while they say to me all the day, Where is thy God?
משנה
א. כָּל שָׁעָה שֶׁמֻּתָּר לֶאֱכֹל, מַאֲכִיל לַבְּהֵמָה לַחַיָּה וְלָעוֹפוֹת, וּמוֹכְרוֹ לַנָּכְרִי, וּמֻתָּר בַּהֲנָאָתוֹ. עָבַר זְמַנּוֹ, אָסוּר בַּהֲנָאָתוֹ, וְלֹא יַסִּיק בּוֹ תַּנּוּר וְכִירָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין בִּעוּר חָמֵץ אֶלָּא שְׂרֵפָה. וַחֲכָמִים אוֹמְרִים, אַף מְפָרֵר וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם:
ב. חָמֵץ שֶׁל נָכְרִי שֶׁעָבַר עָלָיו הַפֶּסַח, מֻתָּר בַּהֲנָאָה. וְשֶׁל יִשְׂרָאֵל, אָסוּר בַּהֲנָאָה. שֶׁנֶּאֱמַר (שמות יג) לֹא יֵרָאֶה לְךָ שְׂאֹר:
ג. נָכְרִי שֶׁהִלְוָה אֶת יִשְׂרָאֵל עַל חֲמֵצוֹ, אַחַר הַפֶּסַח מֻתָּר בַּהֲנָאָה. וְיִשְׂרָאֵל שֶׁהִלְוָה אֶת הַנָּכְרִי עַל חֲמֵצוֹ, אַחַר הַפֶּסַח אָסוּר בַּהֲנָאָה. חָמֵץ שֶׁנָּפְלָה עָלָיו מַפֹּלֶת, הֲרֵי הוּא כִמְבֹעָר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּל שֶׁאֵין הַכֶּלֶב יָכוֹל לְחַפֵּשׂ אַחֲרָיו:
ד. הָאוֹכֵל תְּרוּמַת חָמֵץ בְּפֶסַח בְּשׁוֹגֵג, מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ. בְּמֵזִיד, פָּטוּר מִתַּשְׁלוּמִים וּמִדְּמֵי עֵצִים:
ה. אֵלּוּ דְבָרִים שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בְּחִטִּים, בִּשְׂעוֹרִים, בְּכֻסְּמִין וּבְשִׁיפוֹן וּבְשִׁבֹּלֶת שׁוּעָל. וְיוֹצְאִין בִּדְמַאי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַכֹּהֲנִים בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר, עֲשָׂאָן לְעַצְמוֹ, אֵין יוֹצְאִין בָּהֶן. עֲשָׂאָן לִמְכֹּר בַּשּׁוּק, יוֹצְאִין בָּהֶן:
ו. וְאֵלּוּ יְרָקוֹת שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בַּחֲזֶרֶת וּבְעֻלָשִׁין וּבְתַמְכָא וּבְחַרְחֲבִינָה וּבְמָרוֹר. יוֹצְאִין בָּהֶן בֵּין לַחִין בֵּין יְבֵשִׁין, אֲבָל לֹא כְבוּשִׁין וְלֹא שְׁלוּקִין וְלֹא מְבֻשָּׁלִין. וּמִצְטָרְפִין לְכַזָּיִת. וְיוֹצְאִין בַּקֶּלַח שֶׁלָּהֶן, וּבִדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ:
ז. אֵין שׁוֹרִין אֶת הַמֻּרְסָן לַתַּרְנְגוֹלִים, אֲבָל חוֹלְטִין. הָאִשָּׁה לֹא תִשְׁרֶה אֶת הַמֻּרְסָן שֶׁתּוֹלִיךְ בְּיָדָהּ לַמֶּרְחָץ, אֲבָל שָׁפָה הִיא בִּבְשָׂרָהּ יָבֵשׁ. לֹא יִלְעֹס אָדָם חִטִּין וְיַנִּיחַ עַל מַכָּתוֹ בְּפֶסַח, מִפְּנֵי שֶׁהֵן מַחֲמִיצוֹת:
ח. אֵין נוֹתְנִין קֶמַח לְתוֹךְ הַחֲרֹסֶת אוֹ לְתוֹךְ הַחַרְדָּל, וְאִם נָתַן, יֹאכַל מִיָּד, וְרַבִּי מֵאִיר אוֹסֵר. אֵין מְבַשְּׁלִין אֶת הַפֶּסַח לֹא בְמַשְׁקִין וְלֹא בְמֵי פֵרוֹת, אֲבָל סָכִין וּמַטְבִּילִין אוֹתוֹ בָהֶן. מֵי תַשְׁמִישׁוֹ שֶׁל נַחְתּוֹם, יִשָּׁפְכוּ, מִפְּנֵי שֶׁהֵן מַחֲמִיצִין:
1. For the entire time that it is permitted to eat leavened bread, one may also feed it to his domesticated animals, to non-domesticated animals, and to birds; and one may sell it to a gentile; and it is permitted to derive benefit from it. After its time passes, it is prohibited to derive benefit from it, and one may not even light an oven or a stove with leavened bread. With regard to the manner of removal of leavened bread, Rabbi Yehuda says: The removal of leavened bread is to be accomplished only through burning. And the Rabbis say: Burning is not required, as one may even crumble it and throw it into the wind or cast it into the sea.
2. It is permitted for a Jew to derive benefit from leavened bread of a gentile over which Passover has elapsed, i.e., leavened bread that remains after the conclusion of Passover. However, it is prohibited to derive benefit from leaven of a Jew over which Passover has elapsed, as it is stated: “And no leavened bread shall be seen with you, neither shall there be leaven seen with you, in all your borders” (Exodus 13:7).
3. If a gentile lent money to a Jew, and the Jew gave him leavened bread as collateral until after Passover, and after Passover the gentile retains this leavened bread in lieu of payment, then one is permitted to derive benefit from this leavened bread. Since the leavened bread was retained by the gentile based on the transfer that took place prior to Passover, the leavened bread is considered to have belonged to the gentile during Passover. Whereas if a Jew lent money to a gentile, and leavened bread was given as collateral during Passover in the same manner as in the previous case, then after Passover it is forbidden to derive benefit from this leavened bread. Since this leavened bread was considered to be in the Jew’s property during Passover, it is forbidden to derive benefit from it afterward. Leavened bread upon which a rockslide has fallen is considered as though it has been eliminated, and it is not necessary to dig it up in order to burn it. Rabban Shimon ben Gamliel says: Any leavened bread that has been covered to such an extent that a dog cannot search after it is considered to have been eliminated.
4. If one unwittingly eats teruma of leavened bread on Passover, not realizing that the food was teruma, then he must pay the principal and an additional fifth. This is because one who unwittingly eats teruma must compensate the priest for the value of the teruma and add a fifth of the value, even though the teruma is considered to be valueless on Passover. If he intentionally ate the teruma then he is exempt from payment; as he is liable to receive the severe punishment of karet, he is therefore exempt from the lesser punishment of payment. If he ate impure teruma in this manner then he is not even required to pay its monetary value in wood, for one who derives benefit from impure teruma calculates its value by treating it as though it were fuel for burning. While impure teruma can be used in this manner during the rest of the year, one may not derive any benefit from leavened bread on Passover, and therefore such teruma is worthless.
5. These are the types of grain with which a person fulfills his obligation to eat matza on the first night of Passover: With wheat, with barley, with spelt [kusmin], with rye [shifon], and with oats [shibbolet shu’al]. And one fulfills his obligation by eating not only matza made from properly tithed grains, but even with matza made from doubtfully tithed produce, and matza made with first tithe from which its teruma was already taken, or second tithe and consecrated food that were redeemed. And priests may eat matza prepared from ḥalla, the portion of dough that is given to priests, or with teruma, as priests are permitted to eat these portions. However, one may not fulfill one’s obligation to eat matza made with untithed produce, nor with matza made from the first tithe from which its teruma was not separated, nor with matza made either from the second tithe, nor from consecrated grain that was not redeemed. With regard to one who prepared loaves of matza that are brought with a thanks-offering, or to the wafers brought by a nazirite, the Sages drew the following distinction: If he prepared them for himself, then he does not fulfill his obligation to eat matza with them. However, if he prepared them to sell them in the market to those who require these loaves or wafers, one fulfills the obligation to eat matza with them.
6. And these are the vegetables with which a person can fulfill his obligation to eat bitter herbs on Passover: One can fulfill his obligation with ḥazeret, with chervil [tamkha], and with field eryngo [ḥarḥavina], and with endives [olashin], and with maror. One fulfills his obligation with them whether they are fresh or whether they are dry. However, one does not fulfill his obligation if they are pickled in water or vinegar, nor if they are over-boiled [shaluk] in hot water, nor if they are boiled [mevushal]. The mishna adds: And all these different types of vegetables join together to the measure of an olive-bulk, i.e., it is not necessary to eat this amount from one specific type of vegetable. And one fulfills his obligation by eating their stalk, as it is not necessary to eat the leaves. And one fulfills the obligation with doubtfully tithed produce, with first-tithe produce whose teruma has been taken and given to a priest, and with both second-tithe produce and consecrated property that were redeemed.
7. One may not soak coarse bran for feeding chickens, lest it be leavened. However, one may pour boiling water onto the bran before feeding it to the chickens, as it will not become leavened from this brief exposure to water. A woman may not soak coarse bran to bring by hand to the bathhouse for use as a cleanser; however, she may rub coarse bran on her dry skin. Likewise, the Sages said: A person may not chew wheat and place it on his wound, due to the fact that the wheat will be leavened from the saliva and his chewing.
8. One may not add flour to ḥaroset, a seasoned, pungent food, or to mustard, to dull the sharp taste. In both cases, the pungency of these foods might accelerate the leavening of the flour. And if one added flour to either of these, the mixture may be eaten immediately before it is leavened; and Rabbi Meir prohibits this, lest the food be leavened immediately. The mishna continues: One may not boil the Paschal lamb in ordinary liquids or in fruit juices, as the Torah explicitly states that it must be roasted. However, one may baste it while it is roasting and dip it into liquid while eating it. The tanna further states: Water that has been used by a baker for cooling his hands or washing dishes should be poured out, because this water leavens the dough, as the water probably contains a small quantity of flour and dough.
גמרא
אָמַר לֵיהּ רְבִינָא לְרַב אָשֵׁי הָנֵי סַכִּינֵי בְּפִסְחָא הֵיכִי עַבְדִינָן לְהוּ. אָמַר לֵיהּ לְדִידִי חֲדַתָּא קָא עָבִידְנָא. אָמַר לֵיהּ תֵּינַח מָר דְאֶפְשַׁר לֵיהּ דְלָא אֶפְשַׁר לֵיהּ מָאי. אָמַר לֵיהּ אֲנָא כְּעֵין חֲדַתָּא קָאֲמֵינָא קַתַּיְיהוּ בְטִינָא וּפַרְזִלַיְיהוּ בְנוּרָא וְהַדַר מְעַיַּילְנָא לְקַתַּיְיהוּ בְּרוֹתְחִין וְהִלְכְתָא אִידִי וְאִידִי בְּרוֹתְחִין וּבִכְלִי רִאשׁוֹן. אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ עֵץ פָּרוּר מַגְעִילוֹ בְּרוֹתְחִין וּבִכְלִי רִאשׁוֹן קָסָבַר כְּבוֹלְעוֹ כָּךְ פּוֹלְטוֹ. בָּעוּ מִינֵיהּ מֵאֲמֵימָר הָנֵי מָאנֵי דְקוּנְיָא מַהוּ לְאִשְׁתַּמּוּשֵׁי בְהוּ בְּפִסְחָא יְרוֹקָא לֹא תִּיבָעֵי לָךְ דְוַדַּאי אֲסִירֵי כִּי תִּיבְעֵי לָךְ אוּכְמֵי וְחִיוָורֵי מָאי. וְהֵיכָא דְאִית בְּהוּ קַרְטוּפְנֵי לָא תִּיבָעֵי לָךְ דְּוַדַּאי אֲסִירֵי כִּי תִּיבְעֵי לָךְ דְּשִׁיעֵי מָאי אָמַר לֵיהּ חֲזִינָא לְהוּ דְמִידַיְיתֵי אַלְמָא בַּלְעֵי וַאֲסִירֵי וְהַתּוֹרָה הֵעִידָה עַל כְּלֵי חֶרֶס שֶׁאֵינוֹ יוֹצֵא מִידֵי דוֹפְיוֹ לְעוֹלָם. וּמָאי שְׁנָא לְעִנְיַן יַיִן נֶסֶךְ דְדָרִישׁ מְרֵימָר מָאנֵי דְקוּנְיָא בֵּין אוּכְמֵי בֵּין חִיוָרֵי וּבֵין יְרוּקֵי שָׁרֵי וְכִי תֵימָא יַיִן נֶסֶך דְּרַבָּנָן חָמֵץ דְּאוֹרַיְיתָא כָּל דְּתִקּוּן רַבָּנָן כְּעֵין דְּאוֹרַיְיתָא תִּקּוּן. אָמַר לֵיהּ זֶה תַשְׁמִישׁוֹ עַל יְדֵי חַמִּין וְזֶה תַשְׁמִישׁוֹ עַל יְדֵי צוֹנֶן. אָמַר רָבָא בַר אַבָּא אָמַר רַב חִיָּיא בַר אָשֵׁי אָמַר שְׁמוּאֵל כָּל הַכֵּלִים שֶׁנִּשְׁתַּמְּשׁוּ בְהוּ חָמֵץ בְּצוֹנֶן מִשְׁתַּמֵּשׁ בָּהֵן מַצָה חוּץ מִן בֵּית שְׂאוֹר הוֹאִיל שֶׁחִימוּצוֹ קָשֶׁה. אָמַר רַב אָשֵׁי וּבֵית חֲרוֹסֶת כְּבֵית שְׂאוֹר שֶׁחִימוּצוֹ קָשֶׁה דָמֵי. אָמַר רָבָא הָנֵי אֲגָנֶי דִמְחוּזָא הוֹאִיל וּתְדִירֵי לְמֵילַשׁ בְּהוּ חֲמִירָא כְּבֵית שְׂאוֹר שֶׁחִימוּצוֹ קָשֶׁה דָמֵי פְּשִׁיטָא מַהוּ דְתֵימָא כֵּיוָן דִּרְוִיחָא שָׁלִיט בְּהוּ אַוִּירָא וְלֹא בַּלְעֵי קָא מַשְׁמַע לָּן:
Ravina said to Rav Ashi: With regard to these knives, how do we prepare them for use during Passover? Rav Ashi said to him: For me, personally, we craft new ones. Ravina said to him: It works out well for Master, as you are able to afford new knives. However, what should one who is unable to purchase new knives do? He said to him: I was speaking of making them like new by thoroughly cleaning them in the following manner: One should cover the wooden handles in mud, so that they will not be burned, and heat the metal with fire until it is white-hot. And then I place the handles of the knives in boiling water in order to remove anything that had been absorbed into the wood. And the halakha is that with regard to both this, the blade, and that, the handle, it is sufficient to immerse them in boiling water, so long as this water is still in a primary vessel. The water must still be in the original pot in which it was boiled and not poured from another pot.
Rav Huna, son of Rav Yehoshua, said: A wooden ladle should be purged in boiling water in a primary vessel in order to remove the flavor of the forbidden food that it absorbed. The Gemara states: He holds in accordance with the principle: As it absorbs the flavor of the forbidden substance, so it emits it. The same cooking method and level of heat that caused the flavor of the forbidden substance to be absorbed in the vessel suffices to discharge the flavor of that substance from the vessel. Therefore, a ladle that absorbed flavor of leavened bread from a pot of boiling water which was over a fire will discharge the flavor of leavened bread once it is placed in the boiling water again.
They raised a dilemma before Ameimar: Concerning certain glazed [konya] earthenware vessels, what is the halakha with regard to using them during Passover? The Gemara explains: With regard to green vessels, the dilemma need not even be raised, as they are certainly prohibited as their coating does not prevent them from absorbing the flavor of leavened bread. Let the dilemma be raised with regard to black and white vessels: What is the halakha here? And furthermore, the dilemma need not be raised when they have cracks; as the leavened bread will remain stuck in these cracks, they are certainly prohibited. Let the dilemma be raised with regard to smooth vessels: What is the halakha in that case?
Ameimar said to him: I saw that some of the liquid is expelled [demidayeti]? from the outside of the vessel. Apparently they absorb and are therefore prohibited, as they cannot be prepared for use on Passover through cleansing, and the Torah testified about earthenware vessels that when they absorb the flavor of a prohibited substance, they will never leave their defective status and they remain permanently prohibited. The Torah states that a person may cleanse other vessels by scouring and rinsing them, whereas it states that earthenware vessels must be broken.
The Gemara asks: What is different about wine used for a libation, with regard to which the halakha of earthenware vessels is more lenient? As Mareimar taught: A glazed earthenware vessel is permitted whether it is black, white, or green if it was used to store wine belonging to gentiles. Any wine that came in contact with gentiles is suspected of having been poured as a libation offering to idolatry. And if you say that it is possible to distinguish between the prohibition of wine used for a libation, which is a rabbinic prohibition, and that of leavened bread, which is forbidden by Torah law, this is difficult, as all ordinances that the Sages instituted, they instituted similar to Torah law. Once they have declared that this item is prohibited, the principles applicable to Torah prohibitions apply to it as well. Ameimar said to him: The distinction between the two cases is that with regard to this vessel, which is used for cooking during Passover, its primary use is with hot foods, and therefore the flavor of the leavened bread has become absorbed within its walls. But with regard to this vessel, which is used to store wine, its primary use is with cool liquids, which are not absorbed to the same degree.
The Gemara continues discussing the ways that a vessel must be cleansed so that it can be used during Passover. Rava bar Abba said that Rav Ḥiyya bar Ashi said that Shmuel said: Any vessel that was used for leavened bread only while cool can be used for matza, because no flavor of the leavened bread was absorbed by the vessel. The exception to this rule is the leaven container where the yeast was stored, since its leavening is more potent, and it can be assumed that the flavor from the yeast has entered the walls of the vessel even without heat. Rav Ashi said: And the spice container, in which potent spices that contained flour were stored, has the same status as the leaven container whose leavening is potent.
Rava said: With regard to certain bowls of Meḥoza, since it is common to knead leavened bread in them and then store the leavened bread in them, they are considered to be like a leaven container whose leavening is potent. The Gemara asks: Why did Rava find it necessary to make this statement? Isn’t it obvious that these bowls are the same as a leaven container? The Gemara answers: Lest you say that since these bowls are spacious, the air dominates them and they do not absorb the leavened bread in the same way as does a leaven container, therefore, he teaches us that no such distinction applies.
זוהר
רִבִּי יִצְחָק פָּתַח כְּתִיב בָּנֹה בָנִיתִי בֵית זְבוּל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים. בֵּית זְבוּל. וַדָּאי כַּד אִתְפְּקָדוּ בִידָהָא כָּל גִּנְזֵי מַלְכָּא. וְשַׁלְטָא בְהוּ כְּדֵין אִקְרֵי בֵית זְבוּל וְרָקִיעַ חָד אִית דְּאִקְרֵי בֵּית זְבוּל. דְּהָא דָא אַשְׁכַּח לְקַבְלָא בִּרְכָאָן וּלְסַדְרָא כֹלָא וְהָאי אִיקְרֵי בֵּית זְבוּל. תָּא חֲזֵי כְתִיב (דברים לג) וְלִזְבוּלֻן אָמַר שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָׂשׂכָר בְּאֹהָלֶיךָ מְלַמֵּד דְּאִשְׁתְּתָפוּ כַחֲדָא דָא נָפִיק וְאַגַּח קְרָבָא וְדָא יָתִיב וְלָעֵי בְאוֹרַיְתָא וְדָא יָהֵיב חוּלָקָא לְדָא. בְּחוּלָקֵיהּ דִּזְבוּלֻן יַמָּא וּכְנֶסֶת יִשְׂרָאֵל אִתְקְרֵי יָם כִּנֶרֶת וְהָכִי אִתְחֲזֵי דְּהָא תְכֵלֶת נָפִיק מִתַּמָּן וְאוּקְמוּהָ דְּהָא לְתַתָּא כְגוֹוָנָא דִלְעֵילָא יָם כִּנֶּרֶת לְעֵילָא יָם כִּנֶּרֶת לְתַתָּא. תְּכֵלֶת לְעֵילָא תְּכֵלֶת לְתַתָּא וְכֹלָא בְאָתָר חָד. וְעַל דָא יָרִית זְבוּלֻן לְמֵיפַק לְאַגָּחָא קְרָבָא. וּמְנָלָן דְּהָכִי הוּא דִּכְתִיב (שם) עַמִּים הַר יִקְרָאוּ שָׁם יִזְבְּחוּ זִבְחֵי צֶדֶק זִבְחֵי צֶדֶק וַדָּאי מָאי טַעְמָא כִּי שֶׁפַע יַמִּים יִינָקוּ. וְיִשָׂשׂכָר חוּלָקֵיהּ בְּאוֹרַיְתָא וְיָהִיב לִזְבוּלֻן חוּלָקָא דְאוֹרַיְתָא וַדָּאי וְעַל דָּא אִשְׁתְּתָפוּ כַחֲדָא לְאִתְבָּרְכָא זְבוּלֻן מִיִּשָׂשׂכָר דְבִרְכָתָא דְאוֹרַיְתָא הִיא בִרְכָתָא דְכֹלָא. רִבִּי אַבָּא אָמַר אַחֲסָנַת דְאוֹרַיְתָא וַדָּאי הָכִי הוּא וְדַרְגָּא דָא שְׁתִיתָאָה יָהִיב אֲגַר (חַד שְׁתִיתָאָה יָהִיב אֲגָר) אוֹרִית וְאַחֲסִין לָהּ לִכְנֶסֶת יִשְׂרָאֵל אַחֲסִין חִוָּורָא לִתְכֶלְתָא וְעַל דָּא תָנֵינָן מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן דְּיִשְׁתְּמוֹדְעָן גֵּוָונֵי דְּהָא כְדֵין אִקְרֵי בֹקֶ''ר חִוָּורָא אָתֵי לְעַלְמָא וּתְכֶלְתָּא אִתְעֲבָר. וְעַל דָּא כָּל קְרָבִין דְּמַלְכָּא וְכָל זַיְינֵי מַלְכָּא בִידָהָא אִתְמְנָן וְהָא אוֹקִימְנָא:
רַבִּי יִצְחָק פָּתַח וְכוּ': כָּתוּב (מלכים א' ח') בָּנֹה בָּנִיתִי בֵּית זְבוּל לָךְ מָכוֹן לְשִׁבְתְּךְ עוֹלָמִים. בֵּית זְבוּל, בֵּית זְבוּל וַדַּאי, כִּי כְּשֶׁנִּפְקְּדוּ בִּידֵי הַמַּלְכוּת כָּל גִּנְזֵי הַמֶּלֶךְ שֶׁהוּא ז''א, וְהִיא שׁוֹלֶטֶת בָּהֶם, אָז נִקְרֵאת בֵּית זְבוּל. וְרָקִיעַ אֶחָד יֵשׁ שֶׁנִּקְרָא זְבוּל, מִשּׁוּם שֶׁהוּא עוֹמֵד לְקַבֵּל בְּרָכוֹת וּלְסַדֵּר הַכֹּל. וְזוֹ, הַמַּלְכוּת כְּשֶׁשּׁוֹלֶטֶת עַל הַכֹּל נִקְרֵאת גַּם כֵּן בֵּית זְבוּל. בֹּא וּרְאֵה, כָּתוּב (דברים ל''ג) וְלִזְבוּלֻן אָמַר שְׂמַח זְבוּלֻן בְּצֵאתֶךְ וְיִשָּׂשׂכָר בְּאֹהָלֶךְ, מְלַמֵּד שֶׁנִּשְׁתַּתְּפוּ יַחַד, זֶה יָצָא וְעָשָׂה מִלְחָמָה, וְזֶה יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה וְזֶה נוֹתֵן חֵלֶק לָזֶה, מִשֶּׁלּוֹ. וְזֶה נוֹתֵן חֵלֶק לָזֶה, מִתּוֹרָתוֹ. כִּי יִשָּׂשׂכָר הַ''ס תּ''ת, וּזְבוּלֻן ה''ס מַלְכוּת. בְּחֶלְקוֹ שֶׁל זְבוּלֻן הוּא הַיָּם. וּכְנֶסֶת יִשְׂרָאֵל, שֶׁהִיא הַמַּלְכוּת, נִקְרֵאת יָם כִּנֶּרֶת, וְכָךְ רָאוּי לְהִקָּרֵא, מִשּׁוּם שֶׁהַתְּכֵלֶת יוֹצֵא מִשָּׁם, שֶׁתְּכֵלֶת ה''ס מַלְכוּת וְכִנֶּרֶת הִיא מַלְכוּת. וְהֶעֱמִידוּהוּ, כִּי לְמַטָּה הוּא כְּעֵין שֶׁל מַעְלָה, יָם כִּנֶּרֶת לְמַעְלָה שֶׁהוּא מַלְכוּת, יָם כִּנֶּרֶת לְמַטָּה, תְּכֵלֶת לְמַעְלָה, שֶׁהִיא מַלְכוּת, תְּכֵלֶת לְמַטָּה. וְהַכֹּל הוּא בְּמָקוֹם אֶחָד, שֶׁהוּא מַלְכוּת. וְעַל כֵּן יָרַשׁ זְבוּלוּן לָצֵאת לַעֲרוֹךְ מִלְחָמָה, מִשּׁוּם שֶׁהוּא בְּחִינַת מַלְכוּת. וּמֵאַיִן לָנוּ שֶׁכָּךְ הוּא, שֶׁכָּתוּב (דברים ל''ג) עַמִּים הַר יִקְרָאוּ שָׁם יִזְבְּחוּ זִבְחֵי צֶדֶק. זִבְחֵי צֶדֶק וַדַּאי, דְּהַיְנוּ שֶׁל מַלְכוּת הַנִּקְרֵאת צֶדֶק. מַהוּ הַטַּעַם. הוּא כִּי שֶׁפַע יַמִּים יִינָקוּ, דְּהַיְנוּ הַשֶּׁפַע עַל יְדֵי מִלְחָמוֹת. וְיִשָּׂשׂכָר חֶלְקוֹ בַּתּוֹרָה. וְנוֹתֵן לִזְבוּלוּן חֶלְקוֹ בַּתּוֹרָה וַדַּאי, וְעַל כֵּן נִשְׁתַּתְּפוּ יַחְדָיו, שֶׁיִּתְבָּרֵךְ זְבוּלוּן מִיִּשָּׂשׂכָר. כִּי הַבְּרָכָה שֶׁבַּתּוֹרָה הִיא בִּרְכַּת הַכֹּל. רַבִּי אַבָּא, אָמַר הַנַּחֲלָה שֶׁל הַתּוֹרָה וַדַּאי כָּךְ הִיא, וּמַדְרֵגָה זוֹ הִיא הַשִּׁשִּׁית, דְּהַיְנוּ יְסוֹד, שֶׁנּוֹתֵן שָׂכָר הַתּוֹרָה וּמַנְחִילָהּ לִכְנֶסֶת יִשְׁרָאֵל, וּמַנְחִיל לָבָן שֶׁהוּא חֶסֶד, לִתְכֵלֶת שֶׁהוּא דִּין. וְעַל כֵּן לָמַדְנוּ, מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן, לִקְרִיאַת שְׁמַע (ברכות ט') דְּהַיְנוּ שֶׁהַגְּוַנִּים יִהְיוּ נִכָּרִים, אָז נִקְרָא בֹּקֶר, וְהַלָּבָן בָּא לָעוֹלָם, וְהַתְּכֵלֶת, שֶׁהוּא דִּין, נֶעֱבָר מִן הָעוֹלָם. וְעַל כֵּן כָּל הַמִּלְחָמוֹת שֶׁל הַמֶּלֶךְ וְכָל כְּלֵי הַזַּיִן שֶׁל הַמֶּלֶךְ נִתְמַנּוּ בִּידֵי הַמַּלְכוּת, שֶׁאָז נִקְרֵאת בֵּית זְבוּל. וְכֵן זְבוּלוּן, כַּנִּזְכָּר לְעֵיל. וּכְבָר הֶעֱמַדְנוּ.
הלכה פסוקה
א. תְּפִלַת הַצִבּוּר נִשְׁמַעַת תָּמִיד. וַאֲפִלּוּ הָיוּ בָהֶן חוֹטְאִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹאֵס בִּתְפִלָּתָן שֶׁל רַבִּים. לְפִיכָךְ צָרִיךְ אָדָם לְשַׁתֵּף עַצְמוֹ עִם הַצִבּוּר. וְלֹא יִתְפַּלֵּל יָחִיד כָּל זְמַן שֶׁיָּכוֹל לְהִתְפַּלֵּל עִם הַצִבּוּר. וּלְעוֹלָם יַשְׁכִּים אָדָם וְיַעֲרִיב לְבֵית הַכְּנֶסֶת. שֶׁאֵין תְּפִלָּתוֹ נִשְׁמַעַת בְּכָל עֵת אֶלָּא בְּבֵית הַכְּנֶסֶת. וְכָל מִי שֶׁיֵּשׁ לוֹ בֵית הַכְּנֶסֶת בְּעִירוֹ וְאֵינוֹ מִתְפַּלֵּל בּוֹ עִם הַצִבּוּר נִקְרָא שָׁכֵן רָע:
ב. וּמִצְוָה לָרוּץ לְבֵית הַכְּנֶסֶת שֶׁנֶּאֱמַר (הושע ו) נֵדְעָה נִרְדְפָה לָדַעַת אֶת ה'. וּכְשֶׁיֵּצֵא מִבֵּית הַכְּנֶסֶת אַל יַפְסִיעַ פְּסִיעָה גַּסָה. אֶלָּא יֵלֵךְ מְעַט מְעַט. וּכְשֶׁיִּכָּנֵס בְּבֵית הַכְּנֶסֶת יִכָּנֵס שִׁיעוּר שְׁנֵי פְתָחִים וְאַחַר כַּךְ יִתְפַּלֵּל לְקַיֵּים מַה שֶׁנֶּאֱמַר (משלי ח') לִשְׁמוֹר מְזוּזוֹת פְּתָחָי:
ג. בֵּית הַמִּדְרָשׁ גָּדוֹל מִבֵּית הַכְּנֶסֶת, וַחֲכָמִים גְּדוֹלִים אַף עַל פִּי שֶׁהָיָה לָהֶם בְּעָרֵיהֶם בָּתֵּי כְנֵסִיּוֹת הַרְבֵּה לֹא הָיוּ מִתְפַּלְּלִין אֶלָּא בִּמְקוֹם שֶׁהָיוּ עוֹסְקִין שָׁם בַּתּוֹרָה. וְהוּא שֶׁיִּתְפַּלֵּל שָׁם תְּפִלַּת הַצִבּוּר:
Congregational prayer is always heard [by the Almighty]. Even if there are sinners among them, the Holy One, blessed be He, does not reject the prayer of a multitude. Hence, a person should associate himself with the congregation, and never recite his prayers in private when he is able to pray with the congregation. One should always attend Synagogue, morning and evening; for only if recited in a synagogue, are one's prayers heard at all times. Whoever has a synagogue in his town and does not worship there is called a bad neighbour.
It is a Mitzvah (praiseworthy duty) to proceed to the Synagogue at a quick pace, as it is said, "And let us know; let us be eager to know the Lord" (Hosea 6:3). When leaving the Synagogue, a person should not take big strides, but walk at a slow pace. On entering the Synagogue, one should move forward the distance [of the width] of two doors, and then recite his prayers, so as to fulfill the text, "Waiting at the posts of my doors" (Proverbs 8:34).
A house of study is superior to a synagogue. Eminent sages, notwithstanding that there were many synagogues in their towns, only prayed in the places where they were engaged in the study of the Torah. It is understood that congregational services are [also] held there.
מוסר
אַל תַּעֲנִישׁ יִשְׂרָאֵל. וְאַל תְּקַלְלוֹ אַךְ הִתְפַּלֵּל עָלָיו שֶׁיַּשְׁלִים הַקָּדוֹשׁ בָּרוּךְ הוּא לִבּוֹ וְיַחֲזִירֵהוּ לְמוּטָב. וְאַל תִּמְסוֹר עָלָיו דִּין לֵאמֹר הַצוּר יְנַקְּמֶנוּ מִיָּדוֹ. וְיָשִׁיב לָעוֹשֶׂה הָרָע כְּרָעָתוֹ. כִּי כָל הַמּוֹסֵר דִּין עַל חֲבֵירוֹ בָּאָה מִדַּת הַדִּין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֶרֶת רִבּוֹנוֹ שֶׁל עוֹלָם לָזֶה תַּעֲשֶׂה דִּין רָאוּי הוּא שֶׁתַּעֲנִישׁוֹ עַל כָּךְ וְכָךְ. כְּלָלוֹ שֶׁל דָּבָר אַל תְּקַלֵּל שׁוּם אָדָם כִּי פְּעָמִים רַבּוֹת הַקְּלָלוֹת חוֹזְרוֹת וְחָלוֹת כֻּלָּן עַל רֹאשׁוֹ וְעַל זַרְעוֹ. שֶׁכֵּן מָצִינוּ שֶׁכָּל הַקְּלָלוֹת שֶׁקִּלֵּל דָּוִד אֶת יוֹאָב נִתְקַיְּימוּ בְּזַרְעוֹ. אַל תִּשְׂנָא אֶת חֲבֵירָךְ מִפְּנֵי אַהֲבַת חֲבֵירָךְ הַשּׁוֹנֵא אוֹתוֹ. כִּי אֵין לִשְׂנוֹא אֶלָּא מִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא שׂוֹנְאוֹ. וְעוֹד פְּעָמִים שֶׁיִּתְפַּיְּיסוּ שְׁנֵיהֶם וְהוּא לֹא יִתְפַּיֵּיס עִמָּךְ כִּי שִׂנְאָתָךְ הָיְתָה חִנָּם. וְאַל תְּהִי בָז לְכָל אָדָם שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה: