תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
כו (יג) לְזֶ֕רַח מִשְׁפַּ֖חַת הַזַּרְחִ֑י לְשָׁא֕וּל מִשְׁפַּ֖חַת הַשָּׁאוּלִֽי׃
לְזֶרַח זַרְעִית זָרַח לְשָׁאוּל זַרְעִית שָׁאוּל:
(יד) אֵ֖לֶּה מִשְׁפְּחֹ֣ת הַשִּׁמְעֹנִ֑י שְׁנַ֧יִם וְעֶשְׂרִ֛ים אֶ֖לֶף וּמָאתָֽיִם׃ {ס}
אִלֵּין זַרְעֲיַת שִׁמְעוֹן עַשְׂרִין וּתְרֵין אַלְפִין וּמָאתָן:
(טו) בְּנֵ֣י גָד֮ לְמִשְׁפְּחֹתָם֒ לִצְפ֗וֹן מִשְׁפַּ֙חַת֙ הַצְּפוֹנִ֔י לְחַגִּ֕י מִשְׁפַּ֖חַת הַֽחַגִּ֑י לְשׁוּנִ֕י מִשְׁפַּ֖חַת הַשּׁוּנִֽי׃
בְּנֵי גָד לְזַרְעֲיַתְהוֹן לִצְפוֹן זַרְעִית צְפוֹן לְחַגִּי זַרְעִית חַגִּי לְשׁוּנִי זַרְעִית שׁוּנִי:
(טז) לְאׇזְנִ֕י מִשְׁפַּ֖חַת הָאׇזְנִ֑י לְעֵרִ֕י מִשְׁפַּ֖חַת הָעֵרִֽי׃
לְאָזְנִי זַרְעִית אָזְנִי לְעֵרִי זַרְעִית עֵרִי:
(יז) לַאֲר֕וֹד מִשְׁפַּ֖חַת הָאֲרוֹדִ֑י לְאַ֨רְאֵלִ֔י מִשְׁפַּ֖חַת הָאַרְאֵלִֽי׃
לַאֲרוֹד זַרְעִית אֲרוֹדִי לְאַרְאֵלִי זַרְעִית אַרְאֵלִי:
26 (13) of Zeraĥ, the family of the Zarĥi: of Sha᾽ul, the family of the Sha᾽uli.
(14) These are the families of the Shim῾oni, twenty two thousand, two hundred.
(15) The children of Gad after their families: of Żefon, the family of the Żefoni: of Ḥaggi, the family of the Ḥaggi: of Shuni, the family of the Shuni:
(16) of Ozni, the family of the Ozni: of ῾Eri, the family of the ῾Eri:
(17) of Arod, the family of the Arodi: of Ar᾽eli, the family of the Ar᾽eli.
נביאים
יט (כא) וַיָּ֨שׇׁב מֵאַחֲרָ֜יו וַיִּקַּ֣ח אֶת־צֶ֧מֶד הַבָּקָ֣ר וַיִּזְבָּחֵ֗הוּ וּבִכְלִ֤י הַבָּקָר֙ בִּשְּׁלָ֣ם הַבָּשָׂ֔ר וַיִּתֵּ֥ן לָעָ֖ם וַיֹּאכֵ֑לוּ וַיָּ֗קׇם וַיֵּ֛לֶךְ אַחֲרֵ֥י אֵלִיָּ֖הוּ וַֽיְשָׁרְתֵֽהוּ׃ {פ}
וְתַב מִבַּתְרוֹהִי וּנְסִיב יַת פַּדַן תּוֹרַיָא וְהַדְמֵיהּ וּבְמָנֵי תוֹרַיָא בַּשֵׁיל לְהוֹן בִּסְרָא וִיהַב לְעַמָא וַאֲכָלוּ וְקָם וַאֲזַל בָּתַר אֵלִיָהוּ וְשַׁמְשֵׁיהּ:
כ (א) וּבֶן־הֲדַ֣ד מֶֽלֶךְ־אֲרָ֗ם קָבַץ֙ אֶת־כׇּל־חֵיל֔וֹ וּשְׁלֹשִׁ֨ים וּשְׁנַ֥יִם מֶ֛לֶךְ אִתּ֖וֹ וְס֣וּס וָרָ֑כֶב וַיַּ֗עַל וַיָּ֙צַר֙ עַל־שֹׁ֣מְר֔וֹן וַיִּלָּ֖חֶם בָּֽהּ׃
וּבַר הֲדַד מַלְכָּא דַאֲרָם כְּנַשׁ יַת כָּל מַשִׁרְיָתֵיהּ וּתְלָתִין וּתְרֵין מַלְכִּין עִמֵיהּ וְסוּסְוָן וּרְתִיכִין וּסְלֵיק וְצָר עַל שׁוֹמְרוֹן וְאַגִיחַ קְרָבָא בָּהּ:
(ב) וַיִּשְׁלַ֧ח מַלְאָכִ֛ים אֶל־אַחְאָ֥ב מֶֽלֶךְ־יִשְׂרָאֵ֖ל הָעִֽירָה׃
וּשְׁלַח אַזְגַדִין לְוַת אַחְאָב מַלְכָּא דְיִשְׂרָאֵל לְקַרְתָּא:
(ג) וַיֹּ֣אמֶר ל֗וֹ כֹּ֚ה אָמַ֣ר בֶּן־הֲדַ֔ד כַּסְפְּךָ֥ וּֽזְהָבְךָ֖ לִי־ה֑וּא וְנָשֶׁ֧יךָ וּבָנֶ֛יךָ הַטּוֹבִ֖ים לִי־הֵֽם׃
וַאֲמַר לֵיהּ כִּדְנַן אֲמַר בַּר הֲדַד כַּסְפָּךְ וְדַהֲבָךְ דִילִי הוּא וּנְשָׁךְ וּבְנָךְ שַׁפִּירַיָא דִילִי אִינוּן:
(ד) וַיַּ֤עַן מֶֽלֶךְ־יִשְׂרָאֵל֙ וַיֹּ֔אמֶר כִּדְבָרְךָ֖ אֲדֹנִ֣י הַמֶּ֑לֶךְ לְךָ֥ אֲנִ֖י וְכׇל־אֲשֶׁר־לִֽי׃
וַאֲתֵיב מַלְכָּא דְיִשְׂרָאֵל וַאֲמַר כְּפִתְגָמָךְ רִבּוֹנִי מַלְכָּא דִילָךְ נַפְשִׁי וְכָל דִילִי:
19 (21) And he returned back from him, and took a yoke of oxen, and slaughtered them, and boiled their flesh with the equipment of the oxen, and gave to the people, and they did eat. Then he arose, and went after Eliyyahu, and attended him.
20 (1) And Ben-hadad the king of Aram gathered all his host together: and there were thirty two kings with him, and horses, and chariots: and he went up and besieged Shomeron, and warred against it.
(2) And he sent messengers to Aĥ᾽av king of Yisra᾽el, into the city,
(3) and said to him, Thus says Ben-hadad, Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine.
(4) And the king of Yisra᾽el answered and said, My lord, O king, according to thy saying, I am thine, and all that I have.
כתובים
קז (כו) ׆ יַעֲל֣וּ שָׁ֭מַיִם יֵרְד֣וּ תְהוֹמ֑וֹת נַ֝פְשָׁ֗ם בְּרָעָ֥ה תִתְמוֹגָֽג׃
סָלְקִין צֵית שְׁמַיָא נָחֲתִין עִמְקֵי תְהוֹמַיָא נַפְשַׁתְהוֹן בְּבִישָׁא תִּתְמוֹגֵג:
(כז) ׆ יָח֣וֹגּוּ וְ֭יָנוּעוּ כַּשִּׁכּ֑וֹר וְכׇל־חׇ֝כְמָתָ֗ם תִּתְבַּלָּֽע׃
יִרְתְּתוּן יְנוּעוּן הֵיךְ רַוְיָא דַחֲמַר וְכָל חוּכְמַתְהוֹן מִסְתַּלְעֲמָא:
(כח) ׆ וַיִּצְעֲק֣וּ אֶל־יְ֭הֹוָה בַּצַּ֣ר לָהֶ֑ם וּֽ֝מִמְּצ֥וּקֹתֵיהֶ֗ם יוֹצִיאֵֽם׃
וְצַלוּ קֳדָם יְיָ כַּד עַיִק לְהוֹן וּמִמְעִיקָתְהוֹן יַפֵּק יַתְהוֹן:
(כט) יָקֵ֣ם סְ֭עָרָה לִדְמָמָ֑ה וַ֝יֶּחֱשׁ֗וּ גַּלֵּיהֶֽם׃
יְקִים עַלְעוֹלָא לִשְׁתִּיקוּתָא וְיִשְׁתְּקוּן גַלְלֵיהוֹן:
(ל) וַיִּשְׂמְח֥וּ כִֽי־יִשְׁתֹּ֑קוּ וַ֝יַּנְחֵ֗ם אֶל־מְח֥וֹז חֶפְצָֽם׃
וַחֲדוּן אֲרוּם שָׁתְקִין וְדַבָּרִנוּן לִמְחוֹז רַעֲיָתְהוֹן:
107 (26) They mount up to the sky, they go down again to the depths: their soul is melted away because of trouble.
(27) They reel to and fro, and stagger like a drunken man, and are at their wits’ end.
(28) Then they cry to the Lord in their trouble, and he brings them out of their distresses.
(29) He makes the storm a calm, so that the waves thereof are still.
(30) Then are they glad because they are quiet; and he brings them to their desired haven.
משנה
א. הַלּוֹקֵחַ עֻבַּר פָּרָתוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, הַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם חַיָּבִין. לֹא נִפְטְרוּ מִבְּכוֹר בְּהֵמָה טְהוֹרָה, (וְלֹא נִפְטְרוּ) אֶלָּא מִפִּדְיוֹן הַבֵּן וּמִפֶּטֶר חֲמוֹר:
ב. כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן, וְנִפְדּוּ, חַיָּבִים בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂים תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר:
ג. כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלָד לָהֶם מוּם קָבוּעַ (וְנִפְדּוּ), פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִקָּבֵרוּ:
ד. הַמְקַבֵּל צֹאן בַּרְזֶל מִן הַנָּכְרִי, וְלָדוֹת פְּטוּרִין, וּוַלְדֵי וְלָדוֹת חַיָּבִין. הֶעֱמִיד וְלָדוֹת תַּחַת אִמּוֹתֵיהֶם, וַלְדֵי וְלָדוֹת פְטוּרִין, וּוַלְדֵי וַלְדֵי וְלָדוֹת חַיָּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, פְּטוּרִין, שֶׁאַחֲרָיוּתָן לַנָּכְרִי:
ה. רָחֵל שֶׁיָּלְדָה כְּמִין עֵז, וְעֵז שֶׁיָּלְדָה כְּמִין רָחֵל, פָּטוּר מִן הַבְּכוֹרָה. וְאִם יֵשׁ בּוֹ מִקְצָת סִימָנִין, חַיָּב:
ו. רָחֵל שֶׁלֹּא בִכְּרָה וְיָלְדָה שְׁנֵי זְכָרִים וְיָצְאוּ שְׁנֵי רָאשֵׁיהֶן כְּאֶחָד, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שְׁנֵיהֶן לַכֹּהֵן. שֶׁנֶּאֱמַר (שמות יג), הַזְּכָרִים לַה'. וַחֲכָמִים אוֹמְרִים, אִי אֶפְשָׁר, אֶלָּא אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:
ז. שְׁתֵּי רְחֵלוֹת שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵיהֶם לַכֹּהֵן. זָכָר וּנְקֵבָה, הַזָּכָר לַכֹּהֵן. שְׁנֵי זְכָרִים וּנְקֵבָה, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. שְׁתֵּי נְקֵבוֹת וְזָכָר, אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם:
ח. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִין בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר, שֶׁהָיָה רַבִּי יוֹסֵי אוֹמֵר, כֹּל שֶׁחֲלִיפָיו בְּיַד כֹּהֵן, פָּטוּר מִן הַמַתָּנוֹת. רַבִּי מֵאִיר מְחַיֵּב. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:
ט. יוֹצֵא דֹּפֶן וְהַבָּא אַחֲרָיו, רַבִּי טַרְפוֹן אוֹמֵר, שְׁנֵיהֶם יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים. רַבִּי עֲקִיבָא אוֹמֵר, שְׁנֵיהֶן אֵינָן בְּכוֹר, הָרִאשׁוֹן מִשּׁוּם שֶׁאֵינוֹ פֶטֶר רֶחֶם, וְהַשֵּׁנִי מִשּׁוּם שֶׁקִּדְּמוֹ אַחֵר:
1. With regard to one who purchases the fetus of a cow that belongs to a gentile; one who sells the fetus of his cow to a gentile, even though one is not permitted to sell a large animal to a gentile; one who enters into a partnership with a gentile with regard to a cow or its fetus; one who receives a cow from a gentile to tend to it in exchange for partnership in its offspring; and one who gives his cow to a gentile in receivership, so that the gentile owns a share of the cow’s offspring; in all of these cases, one is exempt from the obligation of redeeming the firstborn offspring, as it is stated: “I sanctified to Me all the firstborn in Israel, both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, but not upon others. If the firstborn belongs even partially to a gentile, the sanctity of firstborn does not apply to it. The mishna continues: The priests and the Levites are obligated in the mitzva, i.e., their animals have firstborn sanctity, as they were not exempted from the mitzva of the male firstborn of a kosher animal; rather, they were exempted only from redemption of the firstborn son and from the redemption of the firstborn donkey.
2. All sacrificial animals in which a permanent blemish preceded their consecration do not assume inherent sanctity and only their value is consecrated, and once they were redeemed, they are obligated in the mitzva of a firstborn, i.e., their offspring are subject to being counted a firstborn, and in the priestly gifts of the foreleg, the jaw, and the maw, and they can emerge from their sacred status and assume complete non-sacred status in order to be shorn and to be utilized for labor. And their offspring and their milk are permitted after their redemption. And one who slaughters them outside the Temple courtyard is exempt from karet, and those animals do not render an animal that was a substitute for them consecrated. And if these animals died before they were redeemed, they may be redeemed and fed to dogs, and they do not require burial, except for the firstborn and the animal tithe. With regard to these two types of offerings, even if they were blemished before they became consecrated they assume inherent sanctity, like other offerings that were consecrated and subsequently became blemished.
3. And all sacrificial animals whose consecration preceded their blemish, or who had a temporary blemish prior to their consecration and afterward developed a permanent blemish and they were redeemed, they are exempt from, i.e., their offspring are not counted, a firstborn, and from the gifts of the foreleg, the jaw, and the maw, and they do not completely emerge from their sacred status and assume non-sacred status in order to be shorn and to be utilized for labor. And their offspring, which were conceived prior to redemption, and their milk, are prohibited after their redemption. And one who slaughters them outside the Temple courtyard is liable to receive karet, and those animals render an animal that was a substitute for them consecrated. And if these animals died before they were redeemed, they may not be redeemed and fed to dogs; rather, they must be buried.
4. With regard to one who receives animals as part of a guaranteed investment from a gentile, i.e., the Jew receives the animals to raise them and commits to pay a fixed price at a later date even if they die or their value decreases, and the offspring born in the interim are divided between the gentile and the Jew, their direct offspring are exempt from the mitzva of the firstborn if they give birth to a male, but the offspring of their direct offspring are obligated in the mitzva of the firstborn if they gave birth to a male. If the Jew established their offspring in place of their mothers for collection in case the mothers die, the offspring of their direct offspring are exempt and the offspring of the offspring of their direct offspring are obligated. Rabban Shimon ben Gamliel says: Even until ten generations, the offspring are exempt, as they all serve as a guarantee for the gentile, because if he does not receive the fixed payment for the animal, he will collect his debt from any offspring born to it or its offspring.
5. A ewe that gave birth to a goat of sorts and a goat that gave birth to a ewe of sorts are exempt from the mitzva of the firstborn. And if the offspring has some of the characteristics of its mother, it is obligated in the mitzva of firstborn.
6. In the case of a ewe that had not previously given birth, and it gave birth to two males and both their heads emerged as one, Rabbi Yosei HaGelili says: Both of them are given to the priest, as it is stated in the plural: “Every firstborn that you have of animals, the males shall be to the Lord” (Exodus 13:12). And the Rabbis say: It is impossible for two events to coincide precisely, i.e., their births were not at precisely the same time. Rather, one preceded the other, and therefore one of the males is given to the owner and one to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them and the priest takes the leaner of the two, as will be explained in the Gemara. And with regard to the second lamb that remains in the possession of the owner, since he may not partake of it due to its uncertain status as a firstborn, it must graze until it becomes blemished, at which point he may slaughter and eat it. And when he slaughters the animal he is obligated to have the gifts of the priesthood taken from it, i.e., the gifts that one is required to give a priest from a non-sacred animal: The foreleg, the jaw, and the maw. And Rabbi Yosei deems him exempt from giving those gifts. If one of the two born together died, Rabbi Tarfon says: The priest and the owner divide the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If a male and a female offspring were born together, everyone agrees that the priest has nothing here.
7. If one’s two ewes had not previously given birth and they gave birth to two males, both of them are given to the priest, as each is its mother’s firstborn. If one gave birth to a male and the other to a female, the male is given to the priest, as it is its mother’s firstborn. If they gave birth to two males and a female, one of the males is kept by him and one is given to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them, and the priest takes the leaner of the two. And the second lamb must graze until it becomes blemished, at which point the owner may slaughter and eat it. And when the owner slaughters the animal, he is obligated to have gifts of the priesthood, i.e., the foreleg, the jaw, and the maw, taken from it. Rabbi Yosei deems him exempt from giving the gifts. If one of the two born together died, Rabbi Tarfon says: The priest and the owner divide the value of the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If they gave birth to two females and a male or to two males and two females, the priest has nothing here, as perhaps both ewes gave birth to females first.
8. If one of his ewes had previously given birth and one had not previously given birth, and they gave birth to two males, one of the males is kept by him and one is given to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them and the priest takes the leaner of the two. And the second lamb must graze until it becomes blemished, at which point he may slaughter and eat it. And when he slaughters the animal he is obligated to have gifts of the priesthood taken from it. Rabbi Yosei deems him exempt him from giving those gifts, as Rabbi Yosei says: With regard to any animal whose replacements are in the possession of a priest, its owner is exempt from the mitzva of giving the priestly gifts. And Rabbi Meir deems him obligated to give the gifts. If one of the animals died, Rabbi Tarfon says: The priest and the owner divide the value of the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If a male and a female offspring were born together, everyone agrees that the priest has nothing here, as perhaps the one that had already given birth bore the male, and the one that had not given birth bore the female, in which case neither of the animals would have firstborn status.
9. With regard to an animal born by caesarean section and the offspring that follows it, since there is uncertainty whether each is a firstborn, neither is given to the priest. Rabbi Tarfon says: Both of them must graze until they become unfit, and they may be eaten in their blemished state by their owner. Rabbi Akiva says: Neither of them is firstborn; the first because it is not the one that opens the womb (see Exodus 13:12), as this animal did not itself open the womb, and the second because the other one preceded it.
גמרא
תָּנוּ רַבָּנָן הַבָּא לְקַבֵּל דִּבְרֵי חֲבֵרוּת צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלשָׁה חֲבֵרִים וַאֲפִילוּ תַּלְמִיד חָכָם צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלשָׁה חֲבֵרִים. זָקֵן וְיוֹשֵׁב בִּישִׁיבָה אֵינוֹ צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלשָׁה חֲבֵרִים שֶׁכְּבַר קִיבֵּל עָלָיו מִשָּׁעָה שֶׁיָּשַׁב. אַבָּא שָׁאוּל אוֹמֵר אַף תַּלְמִיד חָכָם אֵינוֹ צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלשָׁה חֲבֵרִים וְלֹא עוֹד אֶלָּא שֶׁאֲחֵרִים מְקַבְּלִים לְפָנָיו. אָמַר רִבִּי יוֹחָנָן בִּימֵי בְנוֹ שֶׁל רִבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס נִשְׁנֵית מִשְׁנָה זוּ. רִבִּי יְהוּדָה וְרִבִּי יוֹסֵי אִיסְתַּפַּק לְהוּ מִילְתָא בְּטַהֲרוֹת שָׁדְרוּ רַבָּנָן לְגַבֵּי בְנוֹ שֶׁל רִבִּי חֲנִינָא בֶן אַנְטִיגְנוֹס אֲזִילוּ אָמְרוּ לֵיהּ לֵעַיֵּין בָּהּ אַשְׁכְּחוּהוּ דְּקָא טָעִין טַהֲרוֹת אוֹתִיב רַבָּנָן מִדִּידֵיהּ לְגַבַּיְיהוּ וְקָאִי אִיהוּ לְעִיּוּנִי בָהּ אָתוּ אָמְרוּ לֵיהּ לְרִבִּי יְהוּדָה וְרִבִּי יוֹסֵי אָמַר לְהוּ רִבִּי יְהוּדָה אָבִיו שֶׁל זֶה בִּיזָה תַלְמִידֵי חֲכָמִים אַף הוּא מְבַזֶּה תַלְמִידֵי חֲכָמִים אָמַר לוֹ רִבִּי יוֹסֵי כְּבוֹד זָקֵן יְהֵא מוּנַח בִּמְקוֹמוֹ אֶלָּא מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָשׁ נָהֲגוּ כֹּהֲנִים סִלְסוּל בְּעַצְמָן שֶׁאֵין מוֹסְרִין אֶת הַטַּהֲרוֹת לְכָל אָדָם. תָּנוּ רַבָּנָן חָבֵר שֶׁמֵּת אִשְׁתּוֹ וּבָנָיו וּבְנֵי בֵיתוֹ הֲרֵי הֵן בְּחֶזְקָתָן עַד שֶׁיִּחָשְׁדוּ. וְכֵן חָצֵר שֶׁמּוֹכְרִין בָּהּ תְּכֵלֶת הֲרֵי הִיא בְחֶזְקָתָהּ עַד שֶׁתִּפָּסֵל:
The Sages taught in a baraita: One who comes to accept upon himself a commitment to observe the matters associated with ḥaver status must accept it in the presence of three ḥaverim. But his children and the members of his household are not required to accept the status of ḥaver separately in the presence of three ḥaverim. Rabban Shimon ben Gamliel says: Even his children and the members of his household must accept the status of ḥaver in the presence of three ḥaverim, because a ḥaver, who accepted it himself in the presence of three others, is not comparable to the son of a ḥaver, who accepted that status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient.
The Sages taught in a baraita: One who comes to accept upon himself a commitment to observe the matters associated with ḥaver status must accept it in the presence of three ḥaverim, and even a Torah scholar who wishes to become a ḥaver must accept the status of ḥaver in the presence of three ḥaverim. But an elder who sits and studies Torah in a yeshiva is not required to accept the status of ḥaver in the presence of three ḥaverim, as he already accepted it upon himself from the moment he sat and dedicated himself to study Torah in yeshiva. Abba Shaul says: Even a Torah scholar is not required to accept the status of ḥaver in the presence of three ḥaverim; and not only does he have the status of ḥaver without an explicit declaration in the presence of three ḥaverim, but others can accept that they wish to become a ḥaver in his presence.
Rabbi Yoḥanan says: This mishna, i.e., the ruling that a Torah scholar must declare his intent to become a ḥaver in the presence of three ḥaverim, was taught in the days of the son of Rabbi Ḥanina ben Antigonus. At that time, Rabbi Yehuda and Rabbi Yosei were uncertain about a certain matter of ritual purity. The Sages sent a delegation of their students to the son of Rabbi Ḥanina ben Antigonus and told them to go and tell him to examine this matter. The students found him while he was carrying items that were ritually pure. The son of Rabbi Ḥanina ben Antigonus seated Sages from his own yeshiva next to the students who came to ask the question, because he did not trust these students to keep his items pure. And he stood and examined the matter.
The students returned and came and told Rabbi Yehuda and Rabbi Yosei that the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of amei ha’aretz. Rabbi Yehuda said to them in anger: This one’s father, i.e., Rabbi Ḥanina ben Antigonus, degraded Torah scholars by not trusting them with matters of ritual purity. And he too, the son of Rabbi Ḥanina ben Antigonus, degrades Torah scholars.
Rabbi Yosei said to him: Let the honor of the elder, i.e., both the father and son, be left in its place. He did not act in this manner to degrade Torah scholars. Rather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves, and they decided that they will not pass ritually pure items to any other person. Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately.
The Sages taught in a baraita: In the case of a ḥaver that died, his wife and children and members of his household retain their presumptive status until they are suspected of engaging in inappropriate deeds. And similarly, in the case of a courtyard in which one sells sky-blue dye, it retains its presumptive status as a place in which fit sky-blue dye is sold until it is disqualified due to the merchant’s unscrupulous behavior.
זוהר
תְּלַת אִינוּן דְּגַרְמִין בִּישׁ לְגַרְמַיְיהוּ תְּרֵין בְּהָאי עַלְמָא וְחָד בְּעַלְמָא אַחֲרָא וְאִלֵּין אִינוּן. מָאן דְלָיִיט גַּרְמֵיהּ דְּתָנֵינָן חַד מְמָנָא אִתְפְּקַד קָמֵיהּ דְּבַר נָשׁ וּבְשַׁעְתָּא דְלָיִיט גַּרְמֵיהּ הַהוּא בַר נָשׁ הָאי מְמָנָא וְשִׁבְעִין אַחֲרָנִין דִמְּמָנָן תְּחוֹתֵיהּ נַטְלִין הַהִיא מִלָּה וְאַמְרֵי אָמֵן וְסַלְקֵי לָהּ לְעֵילָא וְדַיְינִין לָהּ וְאִיהוּ רָדִיף אֲבַתְרֵיהּ עַד דְּעָבִיד לֵיהּ וְאַשְׁלִים לֵיהּ הַהִיא מִלָּה. מָאן לָן רַב מִמֹּשֶׁה דְאָמַר (שמות לב) וְאִם אַיִן מְחֵנִי נָא מִסִפְרְךָ אֲשֶׁר כַּתָבְתָּ וְאָמַר לְצוֹרֶךְ וְאַף עַל גַּב דְּקֻדְשָׁא בְרִיךְ הוּא עָבִיד רְעוּתֵיה עִם כָּל דָּא לָא אִשְׁתְּזִיב מֵעוֹנְשָׁא וְהָא אִתְמַר דְּלָא אִדְכַּר בְּפָרָשַׁת וְאַתָּה תְצַוֶּה וְאִתְמְחֵי מִתַּמָּן. וְהָא אוּקְמוּהָ מָאן לָן רַב מִדָּוִד מַלְכָּא דְאָמַר (תהלים לט) אָמַרְתִּי אֶשְׁמְרָה דְרָכַי מֵחֲטוֹא בִלְשׁוֹנִי אֶשְׁמְרָה לְפִי מַחְסוֹם בְּעוֹד רָשָׁע לְנֶגְדִּי. מָאי בְעוֹד רָשָׁע לְנֶגְדִּי הַהוּא מְמָנָא דְאִתְפְּקַד עַל דָּא וְנָטִיל הַהִיא מִלָּה לְאַבְאֲשָׁא לֵיהּ לְבַר נָשׁ. וְחָד מָאן דְּזָרִיק נַהֲמָא אוֹ פִירוּרִין דְּנַהֲמָא בְאַרְעָא וְקָא עָבִיד בֵּיהּ זִלְזוּלָא כְּמָה דְאִתְמַר הָנֵי תְרֵי בְהָאי עַלְמָא. וְחַד בְּהַהוּא עַלְמָא מָאן דְאוֹקִיד שַׁרְגָא בְמוֹצָאֵי שַׁבָּת עַד לָא מָטוּ יִשְׂרָאֵל לִקְדוּשָׁה דְסִדְרָא בְגִין דְּקָא מְחַלֵּל שַׁבְּתָא וְגָרִים לְנוּרָא דְגֵהִינָם לְאִתּוֹקְדָא עַד לָא מָטָא זִמְנֵיהּ. חָד דּוּכְתָּא אִית בַּגֵּהִינָם לְאִינוּן דְּקָא מְחַלְּלֵי שַׁבְּתָא. כֵּיוַן דְּאִיהוּ אוֹקִיד שַׁרְגָא עַד לָא מָטָא זִמְנֵיהּ חָד מְמָנָא אִית בַּגֵּהִינָם בְּמוֹצָאֵי שַׁבָּת וְאוֹקִיד בְּקַדְמִיתָא לְהַהוּא דוּכְתָּא וְאָמַר הָאי דוּכְתָּא דִפְלַנְיָא. וְכָל חַיָּיבִין דְּגִהֵינָם מְסַיְּיעֵי לְאוֹקְדָא הַהוּא דוּכְתָּא הַהוּא מְמָנָא קָארֵי וְאָמַר (ישעיה כ''ב) הִנֵּה יְיָ מְטַלְטֶלְךָ טַלְטֵלָה גָבֶר וְעֹטְךָ עָטֹה. חַיָּיבִין דְגֵהִינָם אַמְרֵי כַדּוּר אֶל אֶרֶץ רַחֲבַת יָדַיִם שָׁמָּה תָמוּת וְגוֹמֵר. בְּגִין דְאִיהוּ גָרִים לוֹן לְאִתּוֹקְדָא עַד לָא מָטָא זִמְנַיְיהוּ. הָא לָן תְּלָתָא דְגַרְמֵי בִישׁ לְגַרְמַיְיהוּ כְמָה דְאִתְמַר:
שְׁלֹשָׁה הֵם הַגּוֹרְמִים רָעָה לְעַצְמָם. שְׁנַיִם הֵם בָּעוֹלָם הַזֶּה, וְאֶחָד בְּעוֹלָם הָאַחֵר. וְאֵלּוּ הֵם, מִי שֶׁמְּקַלֵּל אֶת עַצְמוֹ שֶׁלָּמַדְנוּ, מְמוּנֶה אֶחָד נִתְמַנֶּה לִפְנֵי הָאָדָם, וּבְשָׁעָה שֶׁהָאָדָם מְקַלֵּל אֶת עַצְמוֹ, הַמְּמוּנֶה הַזֶּה וְשִׁבְעִים אֲחֵרִים הַמְּמוּנִים תַּחְתָּיו, לוֹקְחִים הַמִּלָּה הַהִיא וְאוֹמְרִים אָמֵן, וּמַעֲלִים אוֹתָהּ לְמַעְלָה וְדָנִים אוֹתוֹ. וְהַמְּמוּנֶה הַהוּא רוֹדֵף אַחֲרָיו עַד שֶׁעוֹשֶׂה וּמַשְׁלִים לוֹ הַקְלָלָה שֶׁל הַמִּלָּה הַהִיא שֶׁאָמַר. מִי לָנוּ גָּדוֹל מִמֹּשֶׁה, שֶׁאָמַר, וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךְ אֲשֶׁר כָּתַבְתָּ, שֶׁאָמַר זֶה לְצוֹרֶךְ יִשְׂרָאֵל, וְאַף עַל פִּי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה רְצוֹנוֹ וּמָחַל לְיִשְׂרָאֵל, עִם כָּל זֶה, לֹא נִצָל מֵעוֹנֶשׁ. וַהֲרֵי אָמְרוּ, שֶׁלֹּא נִזְכָּר שְׁמוֹ בְּפָרָשַׁת וְאַתָּה תְּצַוֶּה, וְנִמְחֶה מִשָּׁם. וּכְבָר הֶעֱמִידוּהוּ. וּמִי לָנוּ גָּדוֹל מִדָּוִד הַמֶלֶךְ שֶׁאָמַר, אָמַרְתִּי אֶשְׁמְרָה דְּרָכַי מֵחַטּוֹא בִלְשׁוֹנִי אֶשְׁמְרָה לְפִי מַחֲסוֹם בְּעוֹד רָשָׁע לְנֶגְדִי. מַהוּ בְּעוֹד רָשָׁע לְנֶגְדִי. הַיְנוּ אוֹתוֹ הַמְּמוּנֶה שֶׁנִּתְמַנֶּה עַל זֶה שֶׁמְּקַלֵּל עַצְמוֹ, וְלוֹקֵחַ הַמִּלָּה הַהִיא לְהַזִּיק לָאָדָם, כַּנִּזְכָּר לְעֵיל. וְאֶחָד, שֶׁעוֹשֶׂה רָעָה לְעַצְמוֹ, הוּא, מִי שֶׁזּוֹרֵק לֶחֶם, אוֹ פֵּרוּרֵי לֶחֶם, לָאָרֶץ וְעוֹשֶׂה בּוֹ בִּזָּיוֹן, כְּמוֹ שֶׁלָּמַדְנוּ. אֵלּוּ הַשְּׁנַיִם מְקַבְּלִים עוֹנָשִׁים בָּעוֹלָם הַזֶּה. וְאֶחָד, עוֹשֶׂה רָעָה לְעַצְמוֹ בְּעוֹלָם הָאַחֵר, וְהוּא מִי שֶׁמַּדְלִיק נֵר בְּמוֹצָאֵי שַׁבָּת בְּטֶרֶם שֶׁמַּגִּיעִים יִשְׂרָאֵל לִקְדוּשָׁא דְּסִדְרָא, דְּהַיְנוּ בְּוְאַתָּה קָדוֹשׁ וְכוּ' שֶׁאוֹמְרִים בְּמוֹצָאֵי שַׁבָּת. וְהוּא שֶׁנֶּחֱשָׁב לִמְחַלֵּל שַׁבָּת, כִּי גּוֹרֵם שֶׁאֵשׁ הַגֵּיהִנֹּם תִּדָּלֵק קוֹדֶם זְמַנָּהּ. מָקוֹם אֶחָד יֵשׁ בַּגֵּיהִנֹּם לָאֵלּוּ שֶׁמְּחַלְּלִים שַׁבָּת. כֵּיוָן שֶׁהוּא הִדְלִיק נֵר קוֹדֶם זְמַנּוֹ, מְמוּנֶה אֶחָד יֵשׁ בַּגֵּיהִנֹּם בְּמוֹצָאֵי שַׁבָּת וּמַדְלִיק תְּחִלָּה אוֹתוֹ הַמָּקוֹם, וְאוֹמֵר מָקוֹם זֶה הוּא שֶׁל פְּלוֹנִי. וְכָל הָרְשָׁעִים שֶׁבַּגֵּיהִנֹּם עוֹזְרִים לוֹ לְהַדְלִיק אוֹתוֹ הַמָּקוֹם. אוֹתוֹ הַמְּמוּנֶה קוֹרֵא וְאוֹמֵר, הִנֵּה ה' מְטַלְטְּלֶךְ טַלְטֵלָה גָּבֶר וְעֹטְךְ עָטֹּה. הָרְשָׁעִים שֶׁבַּגֵּיהִנֹּם אוֹמְרִים, כַּדּוּר אֶל אֶרֶץ רַחֲבַת יָדַיִם שָׁמָּה תָּמוּת וְגוֹ'. מִשּׁוּם שֶׁהוּא גָּרַם לָהֶם לְהִדָּלֵק לִפְנֵי זְמַנָּם. הֲרֵי לְךְ שְׁלֹשָׁה שֶׁגּוֹרְמִים רָעָה לְעַצְמָם, כְּמוֹ שֶׁלָּמַדְנוּ.
הלכה פסוקה
א. מוּתָּר לַעֲשׂוֹת בֵּית הַכְּנֶסֶת בֵּית הַמִּדְרָשׁ אֲבָל בֵּית הַמִּדְרָשׁ אָסוּר לַעֲשׂוֹת בֵּית הַכְּנֶסֶת שֶׁקְּדוּשַׁת בֵּית הַמִּדְרָשׁ יְתֵירָה עַל קְדוּשַׁת בֵּית הַכְּנֶסֶת וּמַעֲלִין בַּקדֶשׁ וְלֹא מוֹרִידִין. בְּנֵי עִיר שֶׁמָּכְרוּ בֵית הַכְּנֶסֶת יֵשׁ לָהֶן לִיקַח בְּדָמָיו תֵּיבָה. מָכְרוּ תֵיבָה יֵשׁ לָהֶן לִיקַח בְּדָמֶיהָ מִטְפָּחוֹת אוֹ תִיק לְסֵפֶר תּוֹרָה מָכְרוּ מִטְפָּחוֹת אוֹ תִּיק לוֹקְחִין בְּדָמָיו חוּמָשִׁין מָכְרוּ חוּמָשִׁין לוֹקְחִין בְּדָמָיו סֵפֶר תּוֹרָה אֲבָל אִם מָכְרוּ סֵפֶר תּוֹרָה אֵין לוֹקְחִין בְּדָמָיו אֶלָּא סֵפֶר תּוֹרָה אַחֵר שֶׁאֵין שָׁם קְדוּשָׁה לְמַעְלָה מִקְּדוּשַׁת סֵפֶר תּוֹרָה וְכֵן בְּמוֹתְרֵיהֶן:
ב. וְכֵן אִם גָּבוּ הָעָם מָעוֹת לִבְנוֹת בֵּית הַמִּדְרָשׁ אוֹ לְבֵית הַכְּנֶסֶת לִקְנוֹת תֵּיבָה אוֹ מִטְפָּחוֹת וְתִיק אוֹ סֵפֶר תּוֹרָה וְרָצוּ לְשַׁנּוֹת כָּל מַה שֶׁגָּבוּ אֵין מְשַׁנִּין אוֹתָן אֶלָּא מִקְּדוּשָׁה קַלָּה לִקְדוּשָׁה חֲמוּרָה מִמֶּנָּה. אֲבָל אִם עָשׂוּ מַה שֶׁגָבוּ לַעֲשׂוֹת וְהוֹתִירוּ מְשַׁנִּין הַמּוֹתָר לְכָל מַה שֶׁיִּרְצוּ. וְכָל כְּלֵי בֵית הַכְּנֶסֶת כְּבֵית הַכְּנֶסֶת. פָּרוֹכֶת שֶׁעַל הָאָרוֹן שֶׁמַּנִּיחִים בּוֹ הַסְּפָרִים, כְּמִטְפָּחוֹת הַסְּפָרִים וְאִם הִתְנוּ עֲלֵיהֶם הֲרֵי הֵן כְּפִי הַתְּנָאי:
ג. בַּמֶּה דְבָרִים אֲמוּרִים שֶׁמּוּתָּר לִמְכּוֹר בֵּית הַכְּנֶסֶת בְּבֵית הַכְּנֶסֶת שֶׁל כְּפָרִים שֶׁלֹּא עָשׂוּ אוֹתָהּ אֶלָּא עַל דַּעַת בְּנֵי הַכְּפַר לְבַדָּם שֶׁתִּהְיֶה לָהֶם לְהִתְפַּלֵּל בָּה שֶׁאִם רָצוּ כֻּלָּם לְמוֹכְרָה מוּתָּרִין. אֲבָל בֵּית הַכְּנֶסֶת שֶׁל כְּרַכִּין הוֹאִיל וְעַל דַּעַת כָּל אַנְשֵׁי הָעוֹלָם נַעֲשֶׂה שֶׁיָּבוֹא וְיִתְפַּלֵּל בּוֹ כָּל הַבָּא אֶל הַמְּדִינָה נַעֲשֶׂה שֶׁל כָּל יִשְׂרָאֵל וְאֵין מוֹכְרִין אוֹתָן לְעוֹלָם:
A synagogue may be turned into a house of study, but a house of study may not be turned into a synagogue; the reason being that the sanctity of a house of study exceeds that of a synagogue and objects may be raised to a holier use but not degraded to a less holy use. On the same principle, the residents of a town who sold a synagogue should use the proceeds to purchase a Tebah.*Elevated platform with a desk on which the Scroll of the Law is placed for public reading. If they sold a Tebah, they should buy with the proceeds wraps or a case for the scroll of the law. If they sold wraps or a case for the scroll of the law, they should use the proceeds to purchase single books of the Pentateuch. If they sold single books of the Pentateuch, they should buy with the proceeds a scroll of the law. But if they sold a scroll of the law, nothing else can be bought with the proceeds but another scroll of the law, for there is nothing that exceeds the sanctity of a scroll of the law. This same principle applies to money left over from proceeds of sales of sacred articles after other articles of higher sanctity had been purchased.
So too, if the people had collected money to build a house of study or a synagogue, or to buy a Tebah, or wraps and a case (for a scroll of the law) or a scroll of the law, and they desire to use all the money for another purpose, they may only do so if the substitute to be bought is of a higher sanctity. If however the original purpose for which the collection had been made was accomplished, and a surplus was left over, they can use it for any purpose they please. All the appurtenances of a synagogue are in the same category with the synagogue. The curtain above the ark in which the scrolls are placed are in the same class with the wraps of the scrolls. If stipulations had been made with regard to the articles, these stipulations have to be fulfilled.
The statement that it is permitted to sell a synagogue only refers to a synagogue, erected in a village for the use of the villagers, that they may have a place where to pray. If all of them agree to sell it, they may do so. But as to a synagogue in a city, since it was built as a public place of worship for all, where any one who comes to that district shall be able to pray, it constitutes the public property of all Israel and may never be sold.
מוסר
כָּל חָסִיד יִתְפַּלֵּל אֵלֶיךָ לְעֵת מְצֹא וְדָרְשׁוּ חֲכָמִים לְעֵת מְצֹא זוּ אִשָּׁה שֶׁיַּזְמִין לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִשָּׁה טוֹבָה כִּי מַה' אִשָּׁה מַשְׂכֶּלֶת בְּנוֹהֵג שֶׁבְּעוֹלָם הָאִישׁ כָּרוּךְ אַחַר הָאִשָּׁה שֶׁנֶּאֱמַר בְּאַחְאָב אֲשֶׁר הֵסַתָּהּ אוֹתוֹ אִיזֶבֶל אִשְׁתּוֹ. וּמַעֲשֵׂה בְּחָסִיד אֶחָד (ב''ר פי''ז וע''ש כל. המעשה) שֶׁנָּשָׂא אִשָּׁה חֲסִידָה גְמוּרָה לְיָמִים נָתַן לָהּ גֵּט הָלַךְ וְנָשָׂא אִשָּׁה רָעָה בַּת בְּלִיָּעַל וְזֹאת הָלְכָה וְנִשֵּׁאת לְרָשָׁע גָּמוּר הֶחָסִיד עָזַב מִדָּתוֹ וְנֶהְפַּךְ בַּעֲצַת הָרָעָה וְהָרָשָׁע שָּׁב מֵרִשְׁעוֹ וְנַעֲשָׂה חָסִיד גָּמוּר עַל יְדֵי אִשְׁתּוֹ לָכֵן כָּל יְרֵא ה' אַל יִקַּח עֵצָה מֵאִשְׁתּוֹ מִדְּבַר מִצְוָה מִפְּנֵי שֶׁעֵינֵיהֶם צָרָה וַאֲפִלּוּ הִיא יִרְאַת שָׁמַיִם מִי לָנוּ גְדוֹלָה בְּיִרְאַת שָׁמַיִם יוֹתֵר מִשָׂרָה אִמֵּנוּ. אַף עַל פִּי שֶׁאָמַר לָהּ אַבְרָהָם מַהֲרִי שְׁלֹש סְאִים קֶמַח עַד שֶׁצִוָּה לָהּ סוֹלֶת וְדָרְשׁוּ חֲכָמִים מִכָּאן שֶׁהָאִשָּׁה עֵינֶיהָ צָרָה בְּאוֹרְחִים יוֹתֵר מִן הָאִישׁ אֲבָל בְּדִבְרֵי הָעוֹלָם אִתְּתָךְ גּוּצָא גְּחִין וּלְחִישׁ לָהּ: (משלי י) שֵׁם רְשָׁעִים יִרְקָב אֵלּוּ הַסּוֹפְרִים הַמּוֹסִיפִים תֵּיבוֹת אוֹ מְחַסְרִים תֵּיבוֹת וּמְכַוְּונִים לִרְמוֹז שְׁמָם בְּרָאשֵׁי שִׁיטוֹת וְכִי בִּשְׁבִיל שְׁמָם הַנִּמְאָס יְחַסְּרוּ תֵיבוֹת אוֹ יוֹסִיפוּ אוֹ יְהַפְּכוּ עֲלֵיהֶם נֶאֱמַר (תהלים ט') שְׁמָם מָחִיתָ לְעוֹלָם וָעֶד:
(1) “For this let everyone that is godly pray unto Thee in a time when Thou mayest be found” (Ps. 32:6). Our scholars expounded, “In a time when Thou mayest be found” refers to a woman. He prays that the Holy One, blessed be He, should ordain for him a good wife, “But a prudent wife is from the Lord” (Prov. 19:14). The custom of the world is that a man follows after a woman, as it is said about Ahab, “Whom Jezebel, his wife, stirred up” (I Kings 21:25). It happened with a certain pious man who married a completely righteous woman but in time he gave her a divorce. He then went and married a wicked woman, a daughter of iniquity, and his former wife married a completely evil man. As a result, the pious man left his virtues and became transformed through the advice of his evil wife; the wicked man, through his wife, repented of his wickedness and became a completely pious man. Therefore every God-fearing man will not take advice from his wife involving the performance of commandments because her eye is grudging, even if she is God-fearing. Pray tell, who is greater in fear of God than Sarah, our mother, yet in spite of it all when Abraham said to her, “Make quickly three measures of fine meal” (Gen. 18:6) she prepared to use coarse meal, until he told her fine meal. And from this the scholars explained we learn that a woman’s eye is grudging when involving guests, more so than a man. But in matters of the world, if your wife is small, bend down and whisper in her ear.