תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הִ דמילוי הה אחרונה דשם ב''ן לקנות הארת רוח יתרה משבת הבאה:
לג (כב) וַיִּסְע֖וּ מֵרִסָּ֑ה וַֽיַּחֲנ֖וּ בִּקְהֵלָֽתָה׃
וּנְטָלוּ מֵרִסָּה וּשְׁרוֹ בִּקְהֵלָתָה:
(כג) וַיִּסְע֖וּ מִקְּהֵלָ֑תָה וַֽיַּחֲנ֖וּ בְּהַר־שָֽׁפֶר׃
וּנְטָלוּ מִקְהֵלָתָה וּשְׁרוֹ בְּטוּרָא דְשָׁפֶר:
(כד) וַיִּסְע֖וּ מֵֽהַר־שָׁ֑פֶר וַֽיַּחֲנ֖וּ בַּחֲרָדָֽה׃
וּנְטָלוּ מִטּוּרָא דְשָׁפֶר וּשְׁרוֹ בַּחֲרָדָה:
(כה) וַיִּסְע֖וּ מֵחֲרָדָ֑ה וַֽיַּחֲנ֖וּ בְּמַקְהֵלֹֽת׃
וּנְטָלוּ מֵחֲרָדָה וּשְׁרוֹ בְּמַקְהֵלוֹת:
(כו) וַיִּסְע֖וּ מִמַּקְהֵלֹ֑ת וַֽיַּחֲנ֖וּ בְּתָֽחַת׃
וּנְטָלוּ מִמַּקְהֵלוֹת וּשְׁרוֹ בְּתָחַת:
33 (22) And they journeyed from Rissa, and pitched in Qehelata.
(23) And they went from Qehelata, and pitched in mount Shefer.
(24) And they removed from mount Shefer, and encamped in Ḥarada.
(25) And they removed from Ḥarada, and pitched in Maqhelot.
(26) And they removed from Maqhelot, and encamped at Taĥat.
נביאים
ב (כה) מִנְעִ֤י רַגְלֵךְ֙ מִיָּחֵ֔ף (וגורנך) [וּגְרוֹנֵ֖ךְ] מִצִּמְאָ֑ה וַתֹּאמְרִ֣י נוֹאָ֔שׁ ל֕וֹא כִּֽי־אָהַ֥בְתִּי זָרִ֖ים וְאַחֲרֵיהֶ֥ם אֵלֵֽךְ׃
מְנָעִי רִגְלִיךְ מִלְאִתְחַבָּרָא לְעַמְמַיָא וּפוּמִיךְ מִלְמִפְלַח לְטַעֲוַת פַלְחֵי כּוֹכְבַיָא וְאַמַרְתְּ תָּבֵית מִבָּתַר פּוּלְחָנָךְ לָא אֲרֵי רְחִימֵית לְאִתְחַבְּרָא לְעַמְמַיָא וּבָתַר פּוּלְחַן טַעֲוַתְהוֹן אֱהָךְ:
(כו) כְּבֹ֤שֶׁת גַּנָּב֙ כִּ֣י יִמָּצֵ֔א כֵּ֥ן הֹבִ֖ישׁוּ בֵּ֣ית יִשְׂרָאֵ֑ל הֵ֤מָּה מַלְכֵיהֶם֙ שָׂרֵיהֶ֔ם וְכֹהֲנֵיהֶ֖ם וּנְבִיאֵיהֶֽם׃
כְּבַהֲתַת גְבַר דְמִתְחַשֵׁיב מְהֵימָן וּמִשְׁתְּכַח גְנִיב כֵּן בְּהִיתוּ בֵּית יִשְׂרָאֵל אִינוּן מַלְכֵּיהוֹן רַבְרְבֵהוּן וְכַהֲנֵיהוֹן וּנְבִיֵהוֹן דְשִׁקְרָא:
(כז) אֹמְרִ֨ים לָעֵ֜ץ אָ֣בִי אַ֗תָּה וְלָאֶ֙בֶן֙ אַ֣תְּ (ילדתני) [יְלִדְתָּ֔נוּ] כִּֽי־פָנ֥וּ אֵלַ֛י עֹ֖רֶף וְלֹ֣א פָנִ֑ים וּבְעֵ֤ת רָעָתָם֙ יֹֽאמְר֔וּ ק֖וּמָה וְהוֹשִׁיעֵֽנוּ׃
אָמְרִין לְצֵלֶם אָעָא אֲבוּנָא אַתְּ וּלְמָה דְמִתְעֲבֵיד מִן אַבָנָא אָמְרִין לֵיהּ אַתְּ בְּרֵיתָנָא אֲרֵי אַחְזָרוּ בְּפוּלְחָנִי קְדַל וְלָא שַׁוִיאוּ דְחַלְתִּי לִקְבֵיל אַפֵיהוֹן וּכְעִידַן דְבִישְׁתָא אַתְיָא עֲלֵיהוֹן כָּפְרִין בְּטַעֲוַתְהוֹן וּמוֹדָן קָדָמַי וְאָמְרִין רַחֵים עֲלָנָא וּפְרוֹקָנָא:
(כח) וְאַיֵּ֤ה אֱלֹהֶ֙יךָ֙ אֲשֶׁ֣ר עָשִׂ֣יתָ לָּ֔ךְ יָק֕וּמוּ אִם־יוֹשִׁיע֖וּךָ בְּעֵ֣ת רָעָתֶ֑ךָ כִּ֚י מִסְפַּ֣ר עָרֶ֔יךָ הָי֥וּ אֱלֹהֶ֖יךָ יְהוּדָֽה׃ {ס}
וְאָן דְחַלְתְּכוֹן דַעֲבַדְתּוּן לְכוֹן יְקוּמוּן אִם יָכְלָן לְמִפְרַקְכוֹן בְּעִדַן בִּישַׁתְכוֹן אֲרֵי מִנְיַן קִרְוֵיכוֹן הֲוָאָה דַחֲלַתְכוֹן דְבֵית יְהוּדָה:
(כט) לָ֥מָּה תָרִ֖יבוּ אֵלָ֑י כֻּלְּכֶ֛ם פְּשַׁעְתֶּ֥ם בִּ֖י נְאֻם־יְהֹוָֽה׃
לְמָא אַתּוּן מְדַמָן לְמֵידַן לִקְבַל פִּתְגָמֵי כּוּלְכוֹן מְרַדְתּוּן בְּמֵימְרִי אֲמַר יְיָ:
2 (25) Withhold thy foot from being unshod, and thy throat from thirst: but thou didst say, There is no hope: no; for I have loved strangers, and after them will I go.
(26) As the thief is ashamed when he is found, so is the house of Yisra᾽el ashamed; they, their kings, their princes, and their priests, and their prophets,
(27) saying to a stock of wood, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back to me, and not their face: but in the time of their trouble they will say, Arise, and save us.
(28) But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Yehuda.
(29) Why will you contend with me? you all have transgressed against me, says the Lord.
כתובים
קז (לו) וַיּ֣וֹשֶׁב שָׁ֣ם רְעֵבִ֑ים וַ֝יְכוֹנְנ֗וּ עִ֣יר מוֹשָֽׁב׃
וְאַשְׁרֵי תַמָן כָּפְנִים וְאַתְקִינוּ קַרְתָּא מְיַתְבָא:
(לז) וַיִּזְרְע֣וּ שָׂ֭דוֹת וַיִּטְּע֣וּ כְרָמִ֑ים וַ֝יַּעֲשׂ֗וּ פְּרִ֣י תְבוּאָֽה׃
וּזְרַע חַקְלִין וּנְצִיבוּ כַרְמַיָא וַעֲבַדוּ פְּרִי אִבָּא:
(לח) וַיְבָרְכֵ֣ם וַיִּרְבּ֣וּ מְאֹ֑ד וּ֝בְהֶמְתָּ֗ם לֹ֣א יַמְעִֽיט׃
וּבָרְכִינוּן וְיִסְגוּן לַחֲדָא וּבְעִירֵיהוֹן לָא יַזְעֵר:
(לט) וַיִּמְעֲט֥וּ וַיָּשֹׁ֑חוּ מֵעֹ֖צֶר רָעָ֣ה וְיָגֽוֹן׃
וְכַד חָבוּ אַזְעֵרוּ וְאִתְמַסְכְּנוּ מִן אֲנִיק בִּישְׁתָּא וְדָווֹנָא:
(מ) ׆ שֹׁפֵ֣ךְ בּ֭וּז עַל־נְדִיבִ֑ים וַ֝יַּתְעֵ֗ם בְּתֹ֣הוּ לֹא־דָֽרֶךְ׃
שָׁדֵי בַּסְרָנוּתָא עַל רַבְרְבָנַיָא וְאַטְעִיאוּנוּן בִּלְמָא דְלָא אוֹרְחָא:
107 (36) And there he makes the hungry to dwell, and they establish a city for habitation;
(37) and sow fields, and plant vineyards, which yield fruits of increase.
(38) He blesses them also, so that they are multiplied greatly; and does not let their cattle decrease.
(39) When they are diminished and brought low through oppression, affliction, and sorrow:
(40) he pours contempt upon nobles, and causes them to wander in the wilderness, where there is no way:
משנה
א. עַד כַּמָּה יִשְׂרָאֵל חַיָּבִים לְהִטַּפֵּל בַּבְּכוֹר. בִּבְהֵמָה דַקָּה, עַד שְׁלשִׁים יוֹם. וּבַגַּסָּה, חֲמִשִּׁים יוֹם. רַבִּי יוֹסֵי אוֹמֵר, בַּדַּקָּה שְׁלשָׁה חֳדָשִׁים. אָמַר לוֹ הַכֹּהֵן בְּתוֹךְ זְמַן זֶה תְּנֵהוּ לִי, הֲרֵי זֶה לֹא יִתְּנוֹ לוֹ. אִם הָיָה בַעַל מוּם, אָמַר לוֹ תֶּן לִי שֶׁאוֹכְלֶנּוּ, מֻתָּר. וּבִשְׁעַת הַמִּקְדָּשׁ, אִם הָיָה תָמִים, אָמַר לוֹ תֶּן לִי שֶׁאַקְרִיבֶנּוּ, מֻתָּר. הַבְּכוֹר נֶאֱכָל שָׁנָה בְשָׁנָה בֵּין תָּמִים בֵּין בַּעַל מוּם, שֶׁנֶּאֱמַר (דברים טו), לִפְנֵי ה' אֱלֹהֶיךָ תֹאכְלֶנּוּ שָׁנָה בְשָׁנָה:
ב. נוֹלַד לוֹ מוּם בְּתוֹךְ שְׁנָתוֹ, מֻתָּר לְקַיְּמוֹ כָּל שְׁנֵים עָשָׂר חֹדֶשׁ. לְאַחַר שְׁנָתוֹ, אֵינוֹ רַשַּׁאי לְקַיְּמוֹ אֶלָּא עַד שְׁלשִׁים יוֹם:
ג. הַשּׁוֹחֵט הַבְּכוֹר וּמַרְאֶה אֶת מוּמוֹ, רַבִּי יְהוּדָה מַתִּיר. רַבִּי מֵאִיר אוֹמֵר, הוֹאִיל וְהוּא נִשְׁחַט שֶׁלֹּא עַל פִּי מֻמְחֶה, אָסוּר:
ד. מִי שֶׁאֵינוֹ מֻמְחֶה וְרָאָה אֶת הַבְּכוֹר וְנִשְׁחַט עַל פִּיו, הֲרֵי זֶה יִקָּבֵר, וִישַׁלֵּם מִבֵּיתוֹ. דָּן אֶת הַדִּין, זִכָּה אֶת הַחַיָּב וְחִיֵּב אֶת הַזַּכַּאי, טִמֵּא אֶת הַטָהוֹר וְטִהֵר אֶת הַטָּמֵא, מַה שֶּׁעָשָׂה עָשׂוּי וִישַׁלֵּם מִבֵּיתוֹ. וְאִם הָיָה מֻמְחֶה לְבֵית דִּין, פָּטוּר מִלְּשַׁלֵּם. מַעֲשֶׂה בְפָרָה שֶׁנִּטְּלָה הָאֵם שֶׁלָּהּ, וְהֶאֱכִילָהּ רַבִּי טַרְפוֹן לַכְּלָבִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהָ. אָמַר תוֹדוֹס הָרוֹפֵא, אֵין פָּרָה וַחֲזִירָה יוֹצְאָה מֵאֲלֶכְּסַנְדְּרִיָּא עַד שֶׁהֵם חוֹתְכִין אֶת הָאֵם שֶׁלָּהּ, בִּשְׁבִיל שֶׁלֹּא תֵלֵד. אָמַר רַבִּי טַרְפוֹן, הָלְכָה חֲמוֹרְךָ טַרְפוֹן. אָמַר לוֹ רַבִּי עֲקִיבָא, רַבִּי טַרְפוֹן, פָּטוּר אַתָּה, שֶׁאַתָּה מֻמְחֶה לְבֵית דִּין, וְכָל הַמֻּמְחֶה לְבֵית דִּין פָּטוּר מִלְּשַׁלֵּם:
ה. הַנּוֹטֵל שְׂכָרוֹ לִהְיוֹת רוֹאֶה בְכוֹרוֹת, אֵין שׁוֹחֲטִין עַל פִּיו, אֶלָּא אִם כֵּן הָיָה מֻמְחֶה כְּאִילָא בְיַבְנֶה, שֶׁהִתִּירוּ לוֹ חֲכָמִים לִהְיוֹת נוֹטֵל אַרְבָּעָה אִסָּרוֹת בִּבְהֵמָה דַקָּה, וְשִׁשָּׁה בַּגַּסָּה, בֵּין תָּמִים בֵּין בַּעַל מוּם:
ו. הַנּוֹטֵל שְׂכָרוֹ לָדוּן, דִּינָיו בְּטֵלִים. לְהָעִיד, עֵדוּתָיו בְּטֵלִין. לְהַזּוֹת וּלְקַדֵּשׁ, מֵימָיו מֵי מְעָרָה וְאֶפְרוֹ אֵפֶר מִקְלֶה. אִם הָיָה כֹהֵן וְטִמְּאָהוּ מִתְּרוּמָתוֹ, מַאֲכִילוֹ וּמַשְׁקוֹ וְסָכוֹ. וְאִם הָיָה זָקֵן, מַרְכִּיבוֹ עַל הַחֲמוֹר. וְנוֹתֵן לוֹ שְׂכָרוֹ כַּפּוֹעֵל:
ז. הֶחָשׁוּד עַל הַבְּכוֹרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ בְּשַׂר צְבָאִים וְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לוֹקְחִים מִמֶּנּוּ עוֹרוֹת שֶׁל נְקֵבָה, וְאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלֻּבָּן וְצוֹאִי, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וּבְגָדִים:
ח. הֶחָשׁוּד עַל הַשְׁבִיעִית אֵין לוֹקְחִין מִמֶּנּוּ פִשְׁתָּן וַאֲפִלּוּ סֶרֶק, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וְאָרִיג:
ט. הֶחָשׁוּד לִהְיוֹת מוֹכֵר תְּרוּמָה לְשֵׁם חֻלִּין, אֵין לוֹקְחִין מִמֶּנּוּ אֲפִלּוּ מַיִם אוֹ מֶלַח, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כּל שֶׁיֵּשׁ בּוֹ זִקַּת תְּרוּמוֹת וּמַעַשְׂרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ:
י. הֶחָשׁוּד עַל הַשְּׁבִיעִית, אֵינוֹ חָשׁוּד עַל הַמַּעַשְׂרוֹת. הֶחָשׁוּד עַל הַמַּעַשְׂרוֹת, אֵינוֹ חָשׁוּד עַל הַשְּׁבִיעִית. הֶחָשׁוּד עַל זֶה וְעַל זֶה, חָשׁוּד עַל הַטָּהֳרוֹת. וְיֵשׁ שֶׁהוּא חָשׁוּד עַל הַטָּהֳרוֹת, וְאֵינוֹ חָשׁוּד לֹא עַל זֶה וְלֹא עַל זֶה. זֶה הַכְּלָל, כָּל הֶחָשׁוּד עַל הַדָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ:
1. Until when must an Israelite tend to and raise a firstborn animal before giving it to the priest? With regard to a small animal, e.g., a sheep or goat, it is thirty days, and with regard to a large animal, e.g., cattle, it is fifty days. Rabbi Yosei says: With regard to a small animal, it is three months. If the priest said to the owner within that period: Give it to me, that owner may not give it to him. And if it is a blemished firstborn and the priest said to him: Give it to me so I may eat it, it is permitted for the owner to give it to him. And at the time that the Temple is standing, if it is unblemished and the priest said to him: Give it to me and I will sacrifice it, it is permitted for the owner to give it to him. The firstborn animal is eaten year by year, i.e., within its first year, whether it is blemished or whether it is unblemished, as it is stated: “You shall eat it before the Lord your God year by year” (Deuteronomy 15:20).
2. If a blemish developed within its first year, it is permitted for the owner to maintain the animal for the entire twelve months. If a blemish developed after twelve months have passed, it is permitted for the owner to maintain the animal for only thirty days.
3. In the case of one who slaughters the firstborn animal and only then shows its blemish to an expert to determine whether it is a blemish, and it was established by the expert that it is in fact a blemish that renders its slaughter permitted, Rabbi Yehuda deems it permitted for a priest to derive benefit from the firstborn. Rabbi Meir says: Since it was slaughtered not according to the ruling of an expert, it is prohibited.
4. In a case involving one who is not an expert, and he examined the firstborn animal and it was slaughtered on the basis of his ruling, that animal must be buried, and the non-expert must pay compensation to the priest from his property. Apropos the previous mishna, which taught that a judge who was an expert for the court and who erred is exempt from payment, this mishna teaches: There was an incident involving a cow whose womb was removed, and when Rabbi Tarfon was consulted he ruled that it is an animal with a wound that will cause it to die within twelve months [tereifa], which is forbidden for consumption. And based on the ruling of Rabbi Tarfon, the questioner fed it to the dogs. And the incident came before the Sages of the court in Yavne, and they ruled that such an animal is permitted and is not a tereifa. And Theodosius [Todos] the doctor said: A cow or pig does not emerge from Alexandria of Egypt unless the residents sever its womb so that it will not give birth in the future. The breeds of cows and pigs in Alexandria were of exceptional quality and the people of Alexandria did not want them reproduced elsewhere. The fact that these animals lived long lives after their wombs were removed proves that the hysterectomy did not render them tereifot. Upon hearing this, Rabbi Tarfon said: Your donkey is gone, Tarfon, as he believed he was required to compensate the owner for the cow that he ruled to be a tereifa. Rabbi Akiva said to him: Rabbi Tarfon, you are an expert for the court, and any expert for the court is exempt from liability to pay.
5. In the case of an individual who takes payment to be one who examines firstborn animals to determine whether they are blemished, one may not slaughter the firstborn on the basis of his ruling, unless he was an expert like Ila in Yavne, whom the Sages in Yavne permitted to take a wage of four issar for issuing a ruling concerning a small animal and six issar for issuing a ruling concerning a large animal. They permitted this provided that he would be paid whether it turned out that the firstborn was unblemished or whether it was blemished.
6. In the case of one who takes his wages to judge cases, his rulings are void. In the case of one who takes wages to testify, his testimonies are void. With regard to one who takes wages to sprinkle the purification waters of the red heifer upon one who contracted impurity imparted by a corpse, and one who takes wages to sanctify those waters, the halakhic status of his water is that of cave water, and the status of his ashes is that of mere burnt ashes. Although taking actual wages is prohibited, if the one examining the firstborn, or the judge, or the witness, was a priest, and the one who requires his services rendered him impure and prevented him from partaking of his teruma, that person must provide the priest with food, drink, and oil for smearing on his body from his own non-sacred property. And likewise if the one examining the firstborn, or the judge, or the witness, was an elderly person, the one who requires his services transports him on a donkey. And in all these cases, although it is prohibited to take wages, the one who requires his services gives him his wages like the wages of a laborer, as he was unable to perform his usual labor that day.
7. In the case of one who is suspect with regard to firstborn animals of slaughtering them and selling their meat when it is prohibited to do so, one may neither purchase meat from him, including even deer meat, nor may one purchase from him hides that are not tanned. Rabbi Eliezer says: One may purchase hides of female animals from him, as the halakhot of firstborn animals are in effect only with regard to males. And one may not purchase bleached or dirty wool from him. But one may purchase spun thread from him, and all the more so may one purchase garments from him.
8. In the case of one who is suspect with regard to the Sabbatical Year, i.e., of sowing or engaging in commerce with Sabbatical-Year produce, one may not purchase flax from him, and this applies even to combed flax, in which much labor and exertion was invested. But one may purchase spun thread and woven fabric from such individuals.
9. In the case of one who is suspect with regard to selling teruma under the guise of non-sacred produce, one may not purchase even water and salt from him; this is the statement of Rabbi Yehuda. Rabbi Shimon says: One may not purchase from him any item that has relevance to teruma and tithes. However, one may purchase water and salt from him, as teruma and tithes do not apply to them.
10. One who is suspect with regard to the Sabbatical Year is not suspect with regard to tithes; and likewise, one who is suspect with regard to tithes is not suspect with regard to the Sabbatical Year. One who is suspect with regard to this, the Sabbatical Year, or with regard to that, tithes, is suspect with regard to selling ritually impure foods as though they were ritually pure items. But there are those who are suspect with regard to ritually pure items who are not suspect with regard to this, the Sabbatical Year, nor with regard to that, tithes. This is the principle with regard to these matters: Anyone who is suspect with regard to a specific matter may neither adjudicate cases nor testify in cases involving that matter.
גמרא
הַנוֹטֵל שְׂכָרוֹ וְכוּלֵי. מָאי טַעְמָא הָאי נָפִישׁ טִירְחֵיהּ וְהָאי לֹא נָפִישׁ טִירְחֵיהּ בֵּין תָּם וּבֵין בַּעַל מוּם בִּשְׁלָמָא בַּעַל מוּם מִשּׁוּם דְקָא שָׁרֵי לֵיהּ אֶלָּא תַּם אֲמָאי דְּאִם כֵּן אָתֵי לְמֵחְשְׁדֵיהּ וְאַמְרֵי הָאי בַּעַל מוּם תַּם הוּא וְהָאי דְּקָא שָׁרֵי לֵיהּ מִשּׁוּם אַגְרָא אִי הָכִי תַּם נָמֵי אַמְרֵי בַּעַל מוּם הוּא וְהָא דְלֹא קָשָׁרִי לֵיה סָבַר כִּי הֵיכִי דְלִישְׁקוֹל אַגְרֵי זִמְנָא אַחֲרִיתִּי חַד זִימְנָא תַּקִּינוּ לֵיהּ רַבָּנָן תְרֵי זִימְנֵי לֹא תַקִּינוּ לֵיהּ רַבָּנָן. הַנּוֹטֵל שְׂכָרוֹ לָדוֹן וְכוּ'. מְנָהָנֵי מִילֵי אָמַר רַב יְהוּדָה אָמַר רַב דְּאָמַר קְרָא (דברים ד) רְאֵה לִמַּדְתִּי אֶתְכֶם וְגוֹמֵר מַה אֲנִי בְחִנָּם אַף אַתֶּם בְּחִנָם. תַּנְיָא נָמֵּי הָכִי כַּאֲשֶׁר צִוָּנִי ה' אֱלֹהָי מַה אֲנִי בְחִנָּם אַף אַתֶּם בְּחִנָּם וּמְנַיִן שֶׁאִם לֹא מָצָא בְחִנָּם שֶׁיִּלְמָּד בִּשְׂכַר תַּלְמוּד לוֹמַר (משלי א) אֱמֶת קְנֵה וּמְנַיִן שֶׁלֹּא יֹאמַר כְּשֵׁם שֶׁלְּמַדְתִּיהָ בִּשְׂכַר כַּךְ אֲלַמְּדֶנָּהּ בִּשְׂכַר תַּלְמוּד לוֹמַר אֱמֶת קְנֵה וְאַל תִּמְכּוֹר. לְהַזּוֹת וּלְקַדֵּשׁ מֵימָיו מֵי מְעָרָה וְאֶפְרוֹ אֵפֶר מַקְלֶה וּרְמִינְהִי הַמְקַדֵּשׁ בְּמֵי חַטָּאת וּבְאֵפֶר חַטָּאת הֲרֵי זוּ מְקוּדֶשֶׁת אַף עַל פִּי שֶׁהוּא יִשְׂרָאֵל. אָמַר אַבַּיֵי לֹא קַשְׁיָא כַּאן בִּשְׂכַר הֲבָאָה וּמִלּוּי כַּאן בִּשְׂכַר הַזָּאָה וְקִדּוּשׁ דֵּיקָא נָמֵי דְקָתָּנֵי הָכָא לְהַזּוֹת וּלְקַדֵּשׁ וְהָתָם קָתָּנֵי הַמְקַדֵּשׁ בְּמֵי חַטָּאת וּבְאֵפֶר חַטָּאת שְׁמַע מִינָהּ:
GEMARA: The Gemara asks: What is the reason that the Sages in Yavne said that Ila could take a wage of four issar for issuing a ruling concerning a small animal but six issar for issuing a ruling concerning a large animal? The Gemara answers: Examining this one, a firstborn of a large animal, for blemishes involves great effort; but examining that one, the firstborn of a small animal, does not involve such great effort.
§ The mishna teaches that one like Ila may take his wages provided that he would be paid whether it turns out that the firstborn is unblemished or whether it is blemished. The Gemara inquires: Granted, if the animal is blemished he takes his wages, because he deems the animal permitted to be slaughtered and eaten; but if he examined an unblemished animal, why does he take his wages? The Gemara answers that if so, i.e., if he would be paid for examining only a blemished animal, people would come to suspect him and say that this animal that he declared to be blemished is in fact unblemished, and he declared it blemished and thereby deemed it permitted to be eaten only due to the fact that he wanted to claim his wages.
The Gemara challenges: If so, then in a situation where the examiner is paid either way, people might also state a similar claim with regard to one who rules that it is an unblemished animal. They may suspect that this animal is really blemished, and the reason that this expert did not deem it permitted is that he holds that it is preferable for him to declare it unblemished so that he can collect his wages another time, when he examines it later and declares it blemished. The Gemara answers: The Sages of Yavne instituted an ordinance that he may take his wages for examining a firstborn once, but the Sages did not institute that he may take his wages twice for examining the same animal. Since he will not get paid a second time for the same animal, he has no incentive to declare it unblemished if it has a blemish.
MISHNA: In the case of one who takes his wages to judge cases, his rulings are void. In the case of one who takes wages to testify, his testimonies are void. With regard to one who takes wages to sprinkle the purification waters of the red heifer upon one who contracted impurity imparted by a corpse, and one who takes wages to sanctify those waters, the halakhic status of his water is that of cave water, and the status of his ashes is that of mere burnt ashes.
Although taking actual wages is prohibited, if the one examining the firstborn, or the judge, or the witness, was a priest, and the one who requires his services rendered him impure and prevented him from partaking of his teruma, that person must provide the priest with food, drink, and oil for smearing on his body from his own non-sacred property. And likewise if the one examining the firstborn, or the judge, or the witness, was an elderly person, the one who requires his services transports him on a donkey. And in all these cases, although it is prohibited to take wages, the one who requires his services gives him his wages like the wages of a laborer, as he was unable to perform his usual labor that day.
GEMARA: The mishna teaches that the rulings of one who takes wages to judge cases are void. The Gemara asks: From where is this matter, that a judge may not be paid for his rulings, derived? Rav Yehuda says that Rav says that it is derived from a verse, as the verse states: “Behold, I have taught you statutes and ordinances, as the Lord my God commanded me, that you should do so in the midst of the land that you are going in to possess” (Deuteronomy 4:5). This teaches that just as I, Moses, learned the word of God for free, so too, you learned it from me for free, and this is also how you should act with all future generations.
This halakha is also taught in a baraita: “Behold, I have taught you statutes and ordinances, as the Lord my God commanded me” (Deuteronomy 4:5). Just as I learned from God for free, so too, you learned from me for free. And from where is it derived that if one cannot find someone to teach him for free that he should learn even by giving payment? The verse states: “Buy the truth, and do not sell it; also wisdom, and instruction, and understanding” (Proverbs 23:23). And from where is it derived that one should not say: Just as I learned by giving payment, so too, I will teach it by receiving payment? The verse states: “Buy the truth, and do not sell it.”
The mishna teaches: With regard to one who takes wages to sprinkle the purification waters of the red heifer, and one who takes wages to sanctify those waters, the halakhic status of his water is that of cave water, and the status of his ashes is that of mere burnt ashes. This indicates that one may not derive any benefit from the water or ashes of the red heifer. And the Gemara raises a contradiction from a mishna (Kiddushin 58a): With regard to one who betroths a woman with the water of purification, or with the ashes of purification, she is betrothed, and this is the halakha even if the man betrothing her is an Israelite, not a priest or a Levite. This indicates that one may derive benefit from the waters or ashes of purification.
Abaye said: This is not difficult, since there, the mishna in Kiddushin is referring to one who betroths a woman with the value of the payment for bringing the ashes from afar and filling the vessel with the purification water, for which it is permitted to accept payment. Performing this act for the woman is comparable to giving her an item of value, since she will not have to pay someone to bring and fill the vessel for her. Here, the mishna is referring to payment for the actual sprinkling and sanctifying of the ashes.
The Gemara comments: According to this answer, the language of the two mishnayot is also precise, as it teaches here: To sprinkle, or: To sanctify, indicating that he receives payment for the actual sprinkling and sanctification; and it teaches there, in the mishna in Kiddushin, that she is betrothed with the water of purification or with the ashes of purification, which indicates that the water and ashes have not yet been mixed together. The Gemara affirms: Learn from it that this is the correct explanation of the mishnayot.
זוהר
רִבִּי יֵיסָא פָּתַח וְאָמַר כַּמָּה אִית לֵיהּ לְבַר נַשׁ לְרַחֲמָא לֵיה לְקוּדְשָׁא בְרִיךְ הוּא דְּהָא לֵית פּוּלְחָנָא לְקוּדְשָׁא בְרִיךְ הוּא (אֶלָּא) כְּמָה רְחִימוּתָא וְכָל מַאן דְּרָחִים לֵיהּ וְעָבִיד פּוּלְחָנָא בִרְחִימוּתָא קָארֵי לֵיהּ קוּדְשָׁא בְרִיךְ הוּא רְחִימָא. אִי הָכִי בְּמָאי אוֹקִימְנָא הַנֵּי קְרָאֵי (משלי כ''ז) רֵעֲךָ וְרֵעַ אָבִיךָ אַל תַּעֲזֹב וּכְתִיב (שם כ''ה) הֹקַר רַגְלְךָ מִבֵּית רֵעֶךָ אֶלָּא הָא אוֹקְמוּהָ חַבְרַיָּיא הַאי קְרָא בְּעוֹלוֹת (נ''א וּשְׁלָמִים וְהַאי בַּחֲטָאוֹת וַאֲשָׁמוֹת) וּכְתִיב הַשְׁתָּא רֵעֲךָ וְרֵעַ אָבִיךָ אַל תַּעֲזֹב לְמִפְלַח לֵיהּ וּלְאִתְדַבָּקָא בֵיה וּלְמֶעֱבַד פִּקּוּדוֹי אַל תַּעֲזֹב וַדַּאי וְהָא דְאִתְמַר הֹקַר רַגְלְךָ מִבֵּית רֵעֶךָ כְּלוֹמַר הֹקַר יִצְרְךָ דְלָא יִרְתַּח לְקָבְלָךְ וְלָא יִשְׁלוֹט בָּךְ וְלָא תַעֲבִיד הִרְהוּרָא אָחֳרָא. רִבִּי יְהוּדָה הֲוָה יָתִיב קָמֵיהּ דְרִבִּי שִׁמְעוֹן וַהֲוָה קָארֵי כְּתִיב (ישעיה נ''ב) קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ קוֹל צֹפַיִךְ מָאן אִינוּן צֹפַיִךְ אֶלָּא אִלֵּין אִינוּן דִּמְצַפָּאן אֵימָתַי יְרַחֵם קוּדְשָׁא בְרִיךְ הוּא לְמִבְנֵי בֵיתֵיהּ נָשְׂאוּ קוֹל יִשְׂאוּ קוֹל מִבָּעֵי לֵיה מָאי נָשְׂאוּ קוֹל אֶלָּא כָּל בַּר נַשׁ דְּבָכֵי וְאָרִים קָלֵיהּ עַל חָרְבַּן בֵיתֵיהּ דְקוּדְשָׁא בְרִיךְ הוּא זָכֵי לְמַה דִכְתִיב לְבָתַר יַחְדָּו יְרַנֵּנוּ וְזָכֵי לְמֶחֱמֵי לֵיהּ בִישּׁוּבָא בְחֶדְוָותָא (שם) בְּשׁוּב ה' צִיּוֹן בְּשׁוּב ה' אֶל צִיּוֹן מִבָּעֵי לֵיה מַאי בְּשׁוּב ה' צִיּוֹן אֶלָּא בְּשׁוּב ה' צִיּוֹן וַדָּאי. תַּא חֲזֵי בְּשַׁעְתָּא דְאִתְחֲרִיב יְרוּשְׁלֶם לְתַתָּא וּכְנֶסֶת יִשְׂרָאֵל אִתְתָּרְכַת סָלִיק מַלְכָּא קַדִּישָׁא לְצִיּוֹן וְאַנְגִיד לֵיהּ לְקִבְלֵיה בְּגִין דִּכְנֶסֶת יִשְׂרָאֵל אִתְתְּרָכַת (הַשְׁתָּא דְאִיתְגַלְיָיא כְנֶסֶת יִשְׂרָאֵל סָלִיק לֵיהּ לְגַבֵּיהּ) וְכַד תִּתְהַדָּר כְּנֶסֶת יִשְׂרָאֵל לְאַתְרָהּ כְּדֵין יְתוּב מַלְכָּא קַדִּישָׁא לְצִיּוֹן לְאַתְרֵיהּ לְאִזְדַוְוגָּא חַד בְּחָד וְדָא הוּא בְּשׁוּב ה' צִיּוֹן. וּכְדֵין זְמִינִין יִשְׂרָאֵל לְמֵימַר (שמות ט''ו) זֶה אֵלִי וְאַנְוֵהוּ וּכְתִיב (ישעיה כ''ה) זֶה ה' קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ בִּישׁוּעָתוֹ וַדָּאי:
רַבִּי יֵיסָא פָּתַח וְאָמַר, כַּמָּה יֵשׁ לָאָדָם לֶאֱהוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי אֵין עֲבוֹדָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא אַהֲבָה. וְכָל מִי שֶׁאוֹהֵב אוֹתוֹ וְעוֹשֶׂה עֲבוֹדָה בְּאַהֲבָה, קוֹרֵא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אָהוּב. וּמַקְשֶׁה, אִם כֵּן, אֵיךְ אֶפְשָׁר לְהַעֲמִיד אֵלּוּ הַכְּתוּבִים, כָּתוּב, רֵעֲךְ וְרֵעַ אָבִיךְ אַל תַּעֲזוֹב, וְכָתוּב הוֹקֵר רַגְלְךְ מִבֵּית רֵעֲךְ. וּמֵשִׁיב, אֶלָּא כְּבָר בֵּאֲרוּהוּ הַחֲבֵרִים שֶׁמִּקְרָא זֶה, רֵעֲךְ וְרֵעַ אָבִיךְ אַל תַּעֲזוֹב, כָּתוּב בְּעוֹלוֹת. אֲבָל בַּחַטָּאוֹת וַאֲשָׁמוֹת נֶאֱמָר הוֹקֵר רַגְלְךְ מִבֵּית רֵעֲךְ (עין חגיגה ז' ע''א). וְעַתָּה נְבָאֵר, רֵעֲךְ וְרֵעַ אָבִיךְ אַל תַּעֲזוֹב, אַל תַּעֲזוֹב לַעֲבוֹד אוֹתוֹ וּלְהִדָּבֵק בּוֹ וְלַעֲשׂוֹת מִצְווֹתָיו. אַל תַּעֲזוֹב וַדַּאי. וּמַה שֶּׁנֶּאֱמַר, הוֹקַר רַגְלְךְ מִבֵּית רֵעֲךְ, כְּלוֹמָר, הוֹקַר יִצְרֶךְ, שֶׁלֹּא יַרְתִּיחַ כְּנֶגְדֶךְ, וְלֹא יִשְׁלוֹט בְּךְ, וְלֹא תַּעֲלֶה מַחֲשָׁבָה זָרָה. רַבִּי יְהוּדָה הָיָה יוֹשֵׁב לִפְנֵי רַבִּי שִׁמְעוֹן וְהוּא קוֹרֵא, כָּתוּב, קוֹל צוֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָיו יְרַנֵּנוּ. קוֹל צוֹפַיִךְ, מִי הֵם צוֹפַיִךְ. וּמְיַשֵּׁב, אֵלּוּ אֵלּוּ הֵם הַמְּצַפִּים מָתַי יְרַחֵם הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְנוֹת בֵּיתוֹ. נָשְׂאוּ קוֹל, שׁוֹאֵל, יִשְּׂאוּ קוֹל הָיָה צָרִיךְ לוֹמָר, מַהוּ נָשְׂאוּ קוֹל. וּמֵשִׁיב, אֶלָּא כָּל אָדָם הַבּוֹכֶה וּמֵרִים קוֹלוֹ עַל חוּרְבָּן בַּיִת הַקָּדוֹשׁ בָּרוּךְ הוּא, זוֹכֶה לְמַה שֶּׁכָּתוּב אַחַר כָּךְ, יַחְדָיו יְרַנֵּנוּ, וְזוֹכֶה לִרְאוֹתוֹ בְּיִשּׁוּב בְּשִׂמְחָה. בְּשׁוּב ה' צִיּוֹן: שׁוֹאֵל, בְּשׁוּב ה' אֶל צִיּוֹן הָיָה צָרִיךְ לוֹמָר, מַהוּ בְּשׁוּב ה' צִיּוֹן. וּמֵשִׁיב, בְּשׁוּב ה' צִיּוֹן וַדַּאי. בֹּא וּרְאֵה, בְּשָׁעָה שֶׁנֶּחְרְבָה יְרוּשָׁלַיִם שֶׁל מַטָּה וּכְנֶסֶת יִשְׂרָאֵל, שֶׁהִיא הַמַּלְכוּת, הָגְלְתָה, עָלָה הַמֶּלֶךְ הַקָּדוֹשׁ, שֶׁהוּא ז''א, לְצִיּוֹן, שֶׁהוּא יְסוֹד דְּמַלְכוּת, וְנֶאֱנָח כְּנֶגְדָהּ, מִשּׁוּם שֶׁכְּנֶסֶת יִשְׂרָאֵל הָגְלְתָה. וּכְשֶׁתַּחֲזוֹר כְּנֶסֶת יִשְׂרָאֵל לִמְקוֹמָהּ, אָז יָשׁוּב הַמֶּלֶךְ הַקָּדוֹשׁ לְצִיּוֹן, לִמְקוֹמוֹ, לְהִזְדַוֵּג אֶחָד בְּאֶחָד. וְזֶהוּ שֶׁכָּתוּב, בְּשׁוּב ה' צִיּוֹן, וְלֹא לְצִיּוֹן, כִּי ה' צִיּוֹן יוֹרֶה עַל זִוּוּג ה' עִם צִיּוֹן. וְאָז עֲתִידִים יִשְׂרָאֵל לוֹמָר, זֶה אֵלִי וְאַנְוֵהוּ. וְכָתוּב, זֶה ה' קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. בִּישׁוּעָתוֹ וַדַּאי, דְּהַיְנוּ בַּיְּשׁוּעָה שֶׁל ה' שֶׁחָזַר לְצִיּוֹן.
הלכה פסוקה
א. הַמַּפְטִיר בְּנָבִיא מְבָרֵךְ לְפָנָיו בְּרָכָה אַחַת בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בִּנְבִיאִים וְכוּ' וּמְבָרֵךְ לְאַחֲרָיו ד' בְּרָכוֹת בְרָכָה רִאשׁוֹנָה חוֹתֵם בָּהּ הָאֵל הַנֶּאֱמָן בְּכָל דְּבָרָיו. שְׁנִיָּה חוֹתֵם בָּהּ בּוֹנֵה יְרוּשָׁלָיִם. שְׁלִישִׁית חוֹתֵם בָהּ מָגֵן דָּוִד. רְבִיעִית חוֹתֵם בָּה עִנְיַן קְדוּשַׁת הַיּוֹם כְּמוֹ שֶׁחוֹתֵם בִּתְפִלָּה. וְכֵן אִם חַל רֹאשׁ חֹדֶשׁ לִהְיוֹת בְּשַׁבָּת הַמַּפְטִיר בְּנָבִיא מַזְכִּיר רֹאשׁ חֹדֶשׁ בִּבְרָכָה זוּ כְּמוֹ שֶׁמַּזְכִּיר בִּתְפִלָּה:
ב. כַּמָּה הֵן הַקּוֹרְאִין. בְּשַׁבָּת בְּשַׁחֲרִית קוֹרְאִין ז' וּבְיוֹם הַכִּפּוּרִים ו' וּבְיָמִים טוֹבִים ה' אֵין פּוֹחֲתִין מֵהֶם אֲבָל מוֹסִיפִין עֲלֵיהֶם. בְּרָאשֵׁי חֳדָשִׁים וּבְחוֹלוֹ שֶׁל מוֹעֵד קוֹרִין ד'. בְּשַׁבָּתוֹת וּבְיוֹם הַכִּפּוּרִים בְּמִנְחָה וּבְשֵׁנִי וּבַחֲמִישִּׁי שֶׁל כָּל הַשָּׁנָה וּבַחֲנוּכָּה וּבְפוּרִים בְּשַׁחֲרִית וּבִימֵי הַתַּעֲנִית בְּשַׁחֲרִית וּבְמִנְחָה קוֹרִין שְׁלשָׁה אֵין פּוֹחֲתִין מִמִּנְיָן זֶה וְאֵין מוֹסִיפִין עֲלֵיהֶם:
The person who reads the lesson from the prophets, recites, before doing so, one blessing as follows: "Blessed art Thou, O Lord our God, King of the Universe, Who hast*Literally, “who hath chosen.” chosen good prophets etc."; and after the lesson, he recites four blessings. The first blessing he concludes with the formula, "O Lord, God Who are faithful in all Thy words*Literally, “The God who is faithful in all His words.”"; the second with the formula, "Who rebuildest Jerusalem"; (Spanish and German rituals have "Who makest Zion joyful through her children") the third, with the formula, "Shield of David"; the fourth with a formula referring to the special character of the day—identical with the conclusion of the middle blessing in the Amidah prayer for the day. So if the first day of the month falls on a Sabbath, the person who reads the lesson from the prophets mentions the first day of the month in this blessing, as he does in the Amidah.
How many persons read the Law? On Sabbath, in the morning service, seven read the Law; on the Day of Atonement, six; on the festivals, five. These respective numbers may not be diminished but may be increased. On the first day of each month, and on the intermediate days of the festivals, four read the Law. On Sabbath and on the Day of Atonement in the afternoon services, on the second and fifth day of the week throughout the year in the morning service, on the Feast of Lights and on the Feast of Lots in the morning service, and on fast-days in the morning and in the afternoon services, three read the Law. These numbers are neither increased nor diminished.
מוסר
רְצוֹנוֹ שֶׁל אָדָם זֶה כְּבוֹדוֹ וַאֲפִלּוּ לִכְבוֹד אָב וָאֵם שֶׁאִם לֹא כֵּן אֲפִלּוּ צַדִּיק גָּמוּר לֹא יוּכַל לְהִנָּצֵל מִן עֲבֵירָה כֵּיצַד אָבִיו וְאִמוֹ יוֹשִׁיטוּ לוֹ הַכּוֹס אוֹ יִמְזְגוּ לוֹ וְכַמָּה דְּבָרִים שֶׁאֵין אָדָם יָכוֹל לְהִשָּׁמֵט מֵהֶם וְלָכֵן טוֹב הוּא לְכָל יִרְאֵי ה' שֶׁיִּמְחֲלוּ לִבְנֵיהֶם אֶת כְּבוֹדָם אַף בְּלֹא יְדִיעָתָם כְּדֵי שֶׁלֹּא לְהַעֲנִישָׁם כִּי הָא דְרַב הוּנָא קֶרַע שִׁירָאֵי בְּאַפֵּי רַבָּה בְרֵיהּ לְהַקְנִיטוֹ לִרְאוֹת אִם יִכְעוֹס וּמָחַל לוֹ:
If you are arguing with a wise man don't be distressed if he took the upper hand because he possesses scholarship and thus you add to your knowledge. If you take the upper hand what will you gain? However if he won the argument you only gained because now you know what you didn't know before this.