תורה
יכוין בקריאת ארבע פסוקים אלו שהם כנגד דֲ דמילוי יו''ד דשם ב''ן להשאיר בו הארה מתוספת הרוח משבת שעברה:
א (ז) פְּנ֣וּ ׀ וּסְע֣וּ לָכֶ֗ם וּבֹ֨אוּ הַ֥ר הָֽאֱמֹרִי֮ וְאֶל־כׇּל־שְׁכֵנָיו֒ בָּעֲרָבָ֥ה בָהָ֛ר וּבַשְּׁפֵלָ֥ה וּבַנֶּ֖גֶב וּבְח֣וֹף הַיָּ֑ם אֶ֤רֶץ הַֽכְּנַעֲנִי֙ וְהַלְּבָנ֔וֹן עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת׃
אִתְפְּנוּ וְטוּלוּ לְכוֹן וְעוּלוּ לְטוּרָא דֶאֱמֹרָאָה וּלְכָל מָגִירוֹהִי בְּמֵישְׁרַיָּא בְטוּרָא וּבִשְׁפֶלְתָּא וּבִדְרוֹמָא וּבִסְפַר יַמָּא אַרְעָא דִכְנַעֲנָאָה וְלִבְנָן עַד נַהֲרָא רַבָּא נַהֲרָא פְרָת:
(ח) רְאֵ֛ה נָתַ֥תִּי לִפְנֵיכֶ֖ם אֶת־הָאָ֑רֶץ בֹּ֚אוּ וּרְשׁ֣וּ אֶת־הָאָ֔רֶץ אֲשֶׁ֣ר נִשְׁבַּ֣ע יְ֠הֹוָ֠ה לַאֲבֹ֨תֵיכֶ֜ם לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙ לָתֵ֣ת לָהֶ֔ם וּלְזַרְעָ֖ם אַחֲרֵיהֶֽם׃
חֲזֵי דִּיהָבִית קֳדָמֵיכוֹן יָת אַרְעָא עוּלוּ וְאַחֲסִינוּ יָת אַרְעָא דִּי קַיַּם יְיָ לַאֲבָהָתְכוֹן לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לְמִתַּן לְהוֹן וְלִבְנֵיהוֹן בַּתְרֵיהוֹן:
(ט) וָאֹמַ֣ר אֲלֵכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר לֹא־אוּכַ֥ל לְבַדִּ֖י שְׂאֵ֥ת אֶתְכֶֽם׃
וַאֲמָרִית לְכוֹן בְּעִדָּנָא הַהִיא לְמֵימָר לֵית אֲנָא יָכִיל בִּלְחוֹדִי לְסוֹבָרָא יָתְכוֹן:
(י) יְהֹוָ֥ה אֱלֹהֵיכֶ֖ם הִרְבָּ֣ה אֶתְכֶ֑ם וְהִנְּכֶ֣ם הַיּ֔וֹם כְּכוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב׃
יְיָ אֱלָהָכוֹן אַסְגֵּי יָתְכוֹן וְהָא אִיתֵיכוֹן יוֹמָא דֵין כְּכוֹכְבֵי שְׁמַיָּא לְמִסְגֵּי:
1 (7) turn, and take your journey, and go to the mountain of the Emori, and to all the places near it, in the plain, in the hills, and in the lowland, and in the Negev, and by the sea side, to the land of the Kena῾ani, and the Levanon, as far as the great river, the river Perat.
(8) Behold, I have set the land before you: go in and possess the land which the Lord swore to your fathers, Avraham, Yiżĥaq, and Ya῾aqov, to give to them and to their seed after them.
(9) And I spoke to you at that time, saying, I am not able to bear you myself alone:
(10) the Lord your God has multiplied you, and, behold, you are this day like the stars of heaven for multitude.
נביאים
א (ז) אַרְצְכֶ֣ם שְׁמָמָ֔ה עָרֵיכֶ֖ם שְׂרֻפ֣וֹת אֵ֑שׁ אַדְמַתְכֶ֗ם לְנֶגְדְּכֶם֙ זָרִים֙ אֹכְלִ֣ים אֹתָ֔הּ וּשְׁמָמָ֖ה כְּמַהְפֵּכַ֥ת זָרִֽים׃
אַרְעֲכוֹן צַדְיָא קִרְוֵיכוֹן יְקִידַת נוּר אַרְעֲכוֹן לְקִבְלֵיכוֹן עַמְמַיָא מַחְסְנִין יָתָהּ וּבְחוֹבֵיהוֹן צְדִיאַת מִנְכוֹן אִתְחַלָפַת וַהֲוָה לְנוּכְרָאִין:
(ח) וְנוֹתְרָ֥ה בַת־צִיּ֖וֹן כְּסֻכָּ֣ה בְכָ֑רֶם כִּמְלוּנָ֥ה בְמִקְשָׁ֖ה כְּעִ֥יר נְצוּרָֽה׃
וְאִשְׁתְּאַרַת כְּנִשְׁתָּא דְצִיוֹן כְּמִטַלַלְתָּא בְּכַרְמָא בָּתַר דְקַטְפוּהִי כְּעַרְסַל מַבְּתּוּתָא בְּמִקְשַׁיָא בָּתַר דִאַבְעָיוּהִי כְּקַרְתָּא דְצָיְרִין עֲלָהּ:
(ט) לוּלֵי֙ יְהֹוָ֣ה צְבָא֔וֹת הוֹתִ֥יר לָ֛נוּ שָׂרִ֖יד כִּמְעָ֑ט כִּסְדֹ֣ם הָיִ֔ינוּ לַעֲמֹרָ֖ה דָּמִֽינוּ׃ {פ}
אִלוּלָפוֹן מוֹתָר טוּבֵיהּ דַייָ צְבָאוֹת אַשְׁאַר לָנָא שֵׁיזְבָא בְּרַחֲמוֹהִי אִית עִמָנָא חוֹבִין דְכֶאֱנָשׁ סְדוֹם פּוֹן אֲבַדְנָא וּכְיָתְבֵי עֲמוֹרָה אִשְׁתֵּיצָנָא:
(י) שִׁמְע֥וּ דְבַר־יְהֹוָ֖ה קְצִינֵ֣י סְדֹ֑ם הַאֲזִ֛ינוּ תּוֹרַ֥ת אֱלֹהֵ֖ינוּ עַ֥ם עֲמֹרָֽה׃
קַבִּילוּ פִּתְגָמָא דַייָ שִׁלְטוֹנַיָא דְעוֹבָדֵיהוֹן בִּישִׁין כְּשִׁלְטוֹנֵי סְדוֹם אֲצִיתוּ לְאוֹרַיְתָא דֶאֱלָהָנָא עַמָא דְעָבְדֵיהוֹן דָמְיָן לְעַם עֲמוֹרָה:
1 (7) Your country is desolate, your cities are burned with fire: as for your land, strangers devour it in your presence, and it is desolate, as though overthrown by strangers.
(8) And the daughter of Żiyyon is left like a shelter in a vineyard, like a lodge in a garden of cucumbers, like a besieged city.
(9) If the Lord of hosts had not left us a very small remnant, we should have been like Sedom, and we should have been like ῾Amora.
(10) Hear the word of the Lord, rulers of Sedom; give ear to the Tora of our God, you people of ῾Amora.
כתובים
מד (טז) כׇּל־הַ֭יּוֹם כְּלִמָּתִ֣י נֶגְדִּ֑י וּבֹ֖שֶׁת פָּנַ֣י כִּסָּֽתְנִי׃
כָּל יוֹמָא כִּסוּפִי לְקִבְלִי וּבַהֲתַת אַפַּי חֲפָתְנִי:
(יז) מִ֭קּוֹל מְחָרֵ֣ף וּמְגַדֵּ֑ף מִפְּנֵ֥י א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃
מִן קָלָא דִמְחַסֵד וּמְגַדֵף מִן קֳדָם בָּעֵל דְבָבָא וְנָקִים נִקְמָתָא:
(יח) כׇּל־זֹ֣את בָּ֭אַתְנוּ וְלֹ֣א שְׁכַחֲנ֑וּךָ וְלֹֽא־שִׁ֝קַּ֗רְנוּ בִּבְרִיתֶֽךָ׃
כָּל דָא עַרְעַת יְתָנָא וְלָא אַשְׁלִנָךְ וְלָא שַׁקַרְנָא בִקְיָמָךְ:
(יט) לֹא־נָס֣וֹג אָח֣וֹר לִבֵּ֑נוּ וַתֵּ֥ט אֲשֻׁרֵ֗ינוּ מִנִּ֥י אׇרְחֶֽךָ׃
לָא זָר פְּלִיג וּזְחוֹחִית לִבָּנָא וְאַתְּ אַסְטֵיתָא אִסְתַּוְרָנָא מִן תְרִיצַת אָרְחָתָךְ:
44 (16) My confusion is before me all the day, and the shame of my face has covered me,
(17) For the voice of him that taunts and blasphemes; by reason of the enemy and avenger.
(18) All this is come upon us; yet we have not forgotten Thee, nor have we been false to Thy covenant.
(19) Our heart is not turned back, nor have our steps declined from Thy way;
משנה
א. עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי:
ב. מָזְגוּ לוֹ כוֹס רִאשׁוֹן, בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיָּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם:
ג. הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת, עַד שֶׁמַּגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרֹסֶת וּשְׁנֵי תַבְשִׁילִין, אַף עַל פִּי שֶׁאֵין חֲרֹסֶת מִצְוָה. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר, מִצְוָה. וּבַמִּקְדָּשׁ הָיוּ מְבִיאִים לְפָנָיו גּוּפוֹ שֶׁל פָּסַח:
ד. מָזְגוּ לוֹ כוֹס שֵׁנִי, וְכָאן הַבֵּן שׁוֹאֵל אָבִיו, וְאִם אֵין דַּעַת בַּבֵּן, אָבִיו מְלַמְּדוֹ, מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת, שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה כֻלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, הַלַּיְלָה הַזֶּה מָרוֹר. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בָּשָׂר צָלִי, שָׁלוּק, וּמְבֻשָּׁל, הַלַּיְלָה הַזֶּה כֻלּוֹ צָלִי. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין פַּעַם אַחַת, הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. וּלְפִי דַעְתּוֹ שֶׁל בֵּן, אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ:
ה. רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, כָּל שֶׁלֹּא אָמַר שְׁלֹשָׁה דְבָרִים אֵלּוּ בְּפֶסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן, פֶּסַח, מַצָּה, וּמָרוֹר. פֶּסַח, עַל שׁוּם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְמִצְרַיִם. מַצָּה, עַל שׁוּם שֶׁנִּגְאֲלוּ אֲבוֹתֵינוּ בְמִצְרַיִם. מָרוֹר, עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵּי אֲבוֹתֵינוּ בְמִצְרָיִם. בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר (שמות יג), וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם. לְפִיכָךְ אֲנַחְנוּ חַיָּבִין לְהוֹדוֹת, לְהַלֵּל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה, וּלְקַלֵּס, לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִּסִּים הָאֵלּוּ, הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת, מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו, הַלְלוּיָהּ:
ו. עַד הֵיכָן הוּא אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים, עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאֻלָּה. רַבִּי טַרְפוֹן אוֹמֵר, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, וְלֹא הָיָה חוֹתֵם. רַבִּי עֲקִיבָא אוֹמֵר, כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים כוּ', עַד בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל:
ז. מָזְגוּ לוֹ כוֹס שְׁלִישִׁי, מְבָרֵךְ עַל מְזוֹנוֹ. רְבִיעִי, גּוֹמֵר עָלָיו אֶת הַהַלֵּל, וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. בֵּין הַכּוֹסוֹת הַלָּלוּ, אִם רוֹצֶה לִשְׁתּוֹת, יִשְׁתֶּה. בֵּין שְׁלִישִׁי לָרְבִיעִי, לֹא יִשְׁתֶּה:
ח. וְאֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן. יָשְׁנוּ מִקְצָתָן, יֹאכְלוּ. כֻּלָּן, לֹא יֹאכֵלוּ. רַבִּי יוֹסֵי אוֹמֵר, נִתְנַמְנְמוּ, יֹאכְלוּ. נִרְדְּמוּ, לֹא יֹאכֵלוּ:
ט. הַפֶּסַח אַחַר חֲצוֹת, מְטַמֵּא אֶת הַיָּדָיִם. הַפִּגּוּל וְהַנּוֹתָר, מְטַמְּאִין אֶת הַיָּדָיִם. בֵּרַךְ בִּרְכַּת הַפֶּסַח פָּטַר אֶת שֶׁל זֶבַח. בֵּרַךְ אֶת שֶׁל זֶבַח, לֹא פָטַר אֶת שֶׁל פֶּסַח, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא זוֹ פוֹטֶרֶת זוֹ, וְלֹא זוֹ פוֹטֶרֶת זוֹ:
1. On the eve of Passover, adjacent to minḥa time, a person may not eat until dark, so that he will be able to eat matza that night with a hearty appetite. Even the poorest of Jews should not eat the meal on Passover night until he reclines on his left side, as free and wealthy people recline when they eat. And the distributors of charity should not give a poor person less than four cups of wine for the Festival meal of Passover night. And this halakha applies even if the poor person is one of the poorest members of society and receives his food from the charity plate.
2. The tanna describes the beginning of the Passover seder. The attendants poured the wine of the first cup for the leader of the seder. Beit Shammai say: One recites the blessing over the sanctification of the day, i.e., the kiddush for the Festival: Who blesses Israel and the Festivals, and thereafter he recites the blessing over the wine: Who creates fruit of the vine. And Beit Hillel say: One recites the blessing over the wine and thereafter recites the blessing over the day.
3. The attendants brought vegetables before the leader of the seder prior to the meal, if there were no other vegetables on the table. He dips the ḥazeret into water or vinegar, to taste some food before he reaches the dessert of the bread, i.e., the bitter herbs, which were eaten after the matza. They brought before him matza and ḥazeret and ḥaroset, and at least two cooked dishes in honor of the Festival. The tanna comments that this was the practice, although eating ḥaroset is not a mitzva but merely a custom. Rabbi Eliezer ben Tzadok says: Actually, it is a mitzva to eat ḥaroset. And in the period when the Temple stood and they offered the Paschal lamb, they brought before him the body of the Paschal lamb.
4. The attendants poured the second cup for the leader of the seder, and here the son asks his father the questions about the differences between Passover night and a regular night. And if the son does not have the intelligence to ask questions on his own, his father teaches him the questions. The mishna lists the questions: Why is this night different from all other nights? As on all other nights we eat leavened bread and matza as preferred; on this night all our bread is matza. As on all other nights we eat other vegetables; on this night we eat bitter herbs. The mishna continues its list of the questions. When the Temple was standing one would ask: As on all other nights we eat either roasted, stewed, or cooked meat, but on this night all the meat is the roasted meat of the Paschal lamb. The final question was asked even after the destruction of the Temple: As on all other nights we dip the vegetables in a liquid during the meal only once; however, on this night we dip twice. And according to the intelligence and the ability of the son, his father teaches him about the Exodus. When teaching his son about the Exodus. He begins with the Jewish people’s disgrace and concludes with their glory. And he expounds from the passage: “An Aramean tried to destroy my father” (Deuteronomy 26:5), the declaration one recites when presenting his first fruits at the Temple, until he concludes explaining the entire section.
5. Rabban Gamliel would say: Anyone who did not say these three matters on Passover has not fulfilled his obligation: The Paschal lamb, matza, and bitter herbs. When one mentions these matters, he must elaborate and explain them: The Paschal lamb is brought because the Omnipresent passed over [pasaḥ] the houses of our forefathers in Egypt, as it is stated: “That you shall say: It is the sacrifice of the Lord’s Paschal offering for He passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses” (Exodus 12:27). Rabban Gamliel continues to explain: The reason for matza is because our forefathers were redeemed from Egypt, as it is stated: “And they baked the dough that they took out of Egypt as cakes of matzot, for it was not leavened, as they were thrust out of Egypt and could not tarry, neither had they prepared for themselves any victual” (Exodus 12:39). The reason for bitter herbs is because the Egyptians embittered our forefathers’ lives in Egypt, as it is stated: “And they embittered their lives with hard service, in mortar and in brick; in all manner of service in the field, all the service that they made them serve was with rigor” (Exodus 1:14). The tanna of the mishna further states: In each and every generation a person must view himself as though he personally left Egypt, as it is stated: “And you shall tell your son on that day, saying: It is because of this which the Lord did for me when I came forth out of Egypt” (Exodus 13:8). In every generation, each person must say: “This which the Lord did for me,” and not: This which the Lord did for my forefathers. The mishna continues with the text of the Haggadah. Therefore we are obligated to thank, praise, glorify, extol, exalt, honor, bless, revere, and laud [lekales] the One who performed for our forefathers and for us all these miracles: He took us out from slavery to freedom, from sorrow to joy, from mourning to a Festival, from darkness to a great light, and from enslavement to redemption. And we will say before Him: Halleluya. At this point one recites the hallel that is said on all joyous days. Since one does not complete hallel at this point in the seder, the mishna asks:
6. Until where does one recite hallel? Beit Shammai say: Until “Who makes the barren woman dwell in her house as a joyful mother of children, halleluya” (Psalms 113:9). And Beit Hillel say: Until “Who turned the rock into a pool of water, the flint into a fountain of waters” (Psalms 114:8). And one concludes this section of hallel with a blessing that refers to redemption. Rabbi Tarfon says that although one should recite: Who redeemed us and redeemed our forefathers from Egypt, one who did so would not conclude with the formula: Blessed are You, Lord. Rabbi Akiva says that one recites a different version of this blessing: So too, the Lord our God and the God of our forefathers will bring us to future holidays and Festivals in peace, happy over the building of Your city and joyous in Your service. And there we will eat from the Paschal lamb and other offerings, etc., until: Blessed are You, Lord, Who redeemed Israel.
7. They poured for the leader of the seder the third cup of wine, and he recites the blessing over his food, Grace After Meals. Next, they pour him the fourth cup. He completes hallel over it, as he already recited the first part of hallel before the meal. And he also recites the blessing of the song at the end of hallel over the fourth cup. During the period between these cups, i.e., the first three cups established by the Sages, if one wishes to drink more he may drink; however, between the third cup and the fourth cup one should not drink.
8. One does not conclude after the Paschal lamb with an afikoman. If some of the participants at the seder fell asleep, thereby interrupting their meal, they may eat from the Paschal lamb when they awake. If the entire company fell asleep, they may not eat any more. If they all fall asleep, this is considered a complete interruption, and if they were to resume their meal it would be akin to eating the offering in two different places. Rabbi Yosei says: If they dozed they may eat from the Paschal lamb when they awake, but if they fell fast asleep they may not eat from it.
9. The Sages further said: The Paschal lamb after midnight renders one’s hands ritually impure, as it becomes notar, an offering that remained after the time when they may be eaten has expired; and the Sages ruled that both piggul, offerings that were invalidated due to inappropriate intent while being sacrificed, and notar render one’s hands ritually impure. If one recited the blessing over the Paschal lamb, which is: Who sanctified us with His mitzvot and commanded us to eat the Paschal lamb, he has also exempted himself from reciting a blessing over the Festival offering. The blessing for the Festival peace-offering of the fourteenth of Nisan is: Who sanctified us with His mitzvot and commanded us to eat the offering. However, if he recited the blessing over the Festival offering, he has not exempted himself from reciting a blessing over the Paschal lamb. This is the statement of Rabbi Yishmael. Rabbi Akiva says: This blessing does not exempt one from reciting a blessing over this one, and that blessing does not exempt that one, as there is a separate blessing for each offering.
גמרא
מָזְגוּ לוֹ כּוֹס שְׁלִישִׁי וְכוּ'. אָמַר לֵהּ רַב חָנָן לְרָבָא: שְׁמַע מִינָּהּ בִּרְכַּת הַמָּזוֹן טְעוּנָה כּוֹס. אָמַר לֵהּ: אַרְבַּע כַּסֵּי תִּיקְּנוּ רַבָּנָן דֶּרֶךְ חֵרוּת כָּל חַד וְחַד נַעֲבִיד בֵּהּ מִצְוָה. רְבִיעִי גּוֹמֵר עָלָיו אֶת הַהַלֵּל וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. מַאי בִּרְכַּת הַשִּׁיר. רַבִּי יְהוּדָה אָמַר: יְהַלְּלוּךָ ה' אֱלֹהֵינוּ. וְרַבִּי יוֹחָנָן אָמַר: נִשְׁמַת כָּל חָי. תָּנוּ רַבָּנָן: רְבִיעִי גּוֹמֵר עָלָיו אֶת הַהַלֵּל וְאוֹמֵר הַלֵּל הַגָּדוֹל. אָמַר רַב חַסְדָּא: מַאי דִּכְתִיב (תהילים קל''ה): הוֹדוּ לַה' כִּי טוֹב. הוֹדוּ לַה', שֶׁגּוֹבֶה חוֹבָתוֹ שֶׁל אָדָם בְּטוֹבָתוֹ, עָשִׁיר בְּשׁוֹרוֹ, עָנִי בְּשֵׂיוֹ, יָתוֹם בְּבֵיצָתוֹ, אַלְמָנָה בְּתַרְנְגוֹלְתָּהּ. וְאָמַר רַב שְׁשָׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: כָּל הַמְבַזֶּה אֶת הַמּוֹעֲדוֹת כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (שמות לה) אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָךְ. וּכְתִיב בַּתְרֵיהּ: אֶת חַג הַמַּצוֹת תִּשְׁמֹר. וְכִי מֵאַחַר דְּאִיכָּא הַלֵּל הַגָּדוֹל אֲנָן מַאי טַעֲמָא אַמְרִינָן הַאי. מִשּׁוּם שֶׁיֵּשׁ בּוֹ חֲמִשָּׁה דְּבָרִים הַלָּלוּ: יְצִיאַת מִצְרַיִם וּקְרִיעַת יַם סוּף וּמַתַּן תּוֹרָה וּתְחִיַּת הַמֵּתִים וְחֶבְלוֹ שֶׁל מָשִׁיחַ. יְצִיאַת מִצְרַיִם, דִּכְתִיב (תהלים קיד) בְּצֵאת יִשְׂרָאֵל מִמִּצְרַיִם. קְרִיעַת יַם סוּף דִּכְתִיב (שם) הַיָּם רָאָה וַיָּנֹס. מַתַּן תּוֹרָה דִּכְתִיב (שם) הֶהָרִים רָקְדוּ כְאֵלִים. תְּחִיַּת הַמֵּתִים דִּכְתִיב (שם קטז) אֶתְהַלֵּךְ לִפְנֵי יְיָ בְּאַרְצוֹת הַחַיִּים. חֶבְלוֹ שֶׁל מָשִׁיחַ, דִּכְתִיב: (שם קטו) לֹא לָנוּ יְיָ לֹא לָנוּ. וְאָמַר רַבִּי יוֹחָנָן: לֹא לָנוּ יְיָ לֹא לָנוּ, זוֹ שִׁעְבּוּד מַלְכֻיּוֹת. אִיכָּא דְּאַמְרֵי אָמַר רַבִּי יוֹחָנָן לֹא לָנוּ יְיָ לֹא לָנוּ, זוֹ מִלְחֶמֶת גּוֹג וּמָגוֹג. רַב נַחְמָן בַּר יִצְחָק אָמַר: מִפְּנֵי שֶׁיֵּשׁ בָּהּ מִלּוּט נְפָשׁוֹת שֶׁל צַדִּיקִים מִגֵּיהִנָּם, שֶׁנֶּאֱמַר (שם קטז) אָנָּה ה' מַלְּטָה נַפְשִׁי. דָּרַשׁ רָבָא: מַאי דִּכְתִיב (שם) אָהַבְתִּי כִּי יִשְׁמַע ה'. אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, אֵימָתַי אֲנִי אֲהוּבָה לְפָנֶיךָ. בִּזְמַן שֶׁתִּשְׁמַע קוֹל תַּחֲנוּנַי. דַּלּוֹתִי וְלִי יְהוֹשִׁיעַ. אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, אַף עַל פִּי שֶׁדַּלָּה אֲנִי מִן הַמִּצְוֹת, לְךָ אֲנִי וְלִי נָאֶה לְהוֹשִׁיעַ:
GEMARA: Ran Ḥanan said to Rava: Since the mishna states that Grace After Meals must be recited over the third cup, learn from it that Grace After Meals requires a cup of wine. Rava said to him: This is no proof, for although the Sages instituted the drinking of four cups in the manner of freedom, once the four cups are in place, with each and every one of them we will perform a mitzva, despite the fact that they were not originally instituted for this purpose. After the Sages instituted these four cups, they attached a special mitzva to each one. However, this does not prove that there is an obligation to recite Grace After Meals over a cup of wine during the rest of the year.
We learned in the mishna that they pour the leader of the seder the fourth cup and he completes hallel over it, and he recites the blessing of the song at the end of hallel over that cup.
The Gemara asks: What is the blessing of the song mentioned in the mishna? Rav Yehuda said: It is the blessing that begins with: They shall praise You, Lord, our God. And Rabbi Yoḥanan said that one also recites: The breath of all living, a prayer that follows the verses of praise [pesukei dezimra]. The Sages taught in a baraita: With regard to the fourth cup, one completes hallel over it and recites the great hallel; this is the statement of Rabbi Tarfon. And some say that one recites: “The Lord is my shepherd, I shall not want” (Psalms 23:1), in appreciation of the food he ate at the meal.
The Gemara asks: From where does the great hallel begin and where does it end? Rabbi Yehuda says: From “Give thanks” (Psalms 136:1) until “The rivers of Babylon” (Psalms 137:1). And Rabbi Yoḥanan says: From “A song of ascents” (Psalms 134:1) until “The rivers of Babylon.” Rav Aḥa bar Ya’akov said: From “For the Lord has chosen Jacob for Himself” (Psalms 135:4) until “The rivers of Babylon.”
The Gemara asks: And why is this section called the great hallel? Rabbi Yoḥanan said: Because this passage states that the Holy One, Blessed be He, sits in the heights of the universe and dispenses food to every creature. The whole world praises God for His kindness through the great hallel, which includes the verse: “Who gives food to all flesh” (Psalms 136:25).
Rabbi Yehoshua ben Levi said: These twenty-six mentions of the word hodu, give praise, in this hallel (Psalms 136), to what do they correspond? He explains: They correspond to the twenty-six generations that the Holy One, Blessed be He, created in His world, and to whom He did not give the Torah. There were ten generations from Adam to Noah, another ten from Noah to Abraham, and six generations from Abraham to Moses and the revelation at Sinai, i.e., Isaac, Jacob, Levi, Kehat, Amram, and Moses. And why did these generations survive, despite the fact that they did not learn Torah or perform mitzvot? They survived only because God sustained them through His mercy, even though they were undeserving.
Rav Ḥisda said: What is the meaning of that which is written: “Give thanks to the Lord for He is good” (Psalms 136:1)? It means give thanks to the Lord who exacts one’s debt, the punishment for a person’s sins and wickedness, in accordance with the goodness of each individual. God punishes each person based on his means. He punishes a wealthy person by taking his ox, and He punishes a poor person by means of his sheep. He punishes the orphan by taking away his egg, and He punishes the widow by means of her chicken. God punishes each person based on his ability to endure deprivation, and He does not punish people with more than they can handle.
With regard to the praise due to God for sustaining the world, the Gemara cites a statement that Rabbi Yoḥanan said: The task of providing a person’s food is twice as difficult as the suffering endured by a woman in childbirth. While, with regard to a woman in childbirth, it is written: “In pain [be’etzev] you shall bring forth children” (Genesis 3:16), with regard to food, it is written: “In toil [be’itzavon] you shall eat of it, all the days of your life” (Genesis 3:17). Itzavon is a superlative form of etzev, which indicates that it is more difficult to support oneself than to give birth.
And Rabbi Yoḥanan said: The task of providing a person’s food is more difficult than the redemption. While, with regard to the redemption, it is written: “The angel who has redeemed me from all evil” (Genesis 48:16), indicating that a mere angel is sufficient to protect a person from all evil; whereas, with regard to sustenance, it is written: “The God who has been my shepherd all my life long to this day” (Genesis 48:15). This verse implies that only God can help one who is struggling to earn a living.
The Gemara cites a similar statement. Rabbi Yehoshua ben Levi said: When the Holy One, Blessed be He, said to Adam: “Thorns also and thistles shall it bring forth to you, and you shall eat the herb of the field” (Genesis 3:18), his eyes streamed with tears. Adam said before Him: Master of the Universe, will my donkey and I eat from one trough? After God said to him: “In the sweat of your face shall you eat bread” (Genesis 3:19), his mind was settled, assured that if he toils he will be able to eat bread, unlike the donkey.
Rabbi Shimon ben Lakish said: We would have been fortunate had we remained under the first decree and were still able to eat the herbs of the field. And we still have not entirely escaped from this decree, as we sometimes eat the grass of the field, in the form of vegetables and leaves.
Rav Sheizvi said, citing Rabbi Elazar ben Azarya: The task of providing a person’s food is as difficult as the splitting of the Red Sea, as it is written: “He gives food to all flesh, for His mercy endures forever” (Psalms 136:25), and juxtaposed to it is the verse: “To Him who divided the Red Sea in sunder, for His mercy endures forever” (Psalms 136:13). The reiteration of the last part of the verse indicates that the two praises are to a certain extent equivalent.
Likewise, Rabbi Elazar ben Azarya said: A person’s orifices, when he cannot properly relieve himself, are as difficult for him as the day of death and the splitting of the Red Sea, as it is stated: “He who is bent down shall speedily be loosed; and he shall not go down dying into the pit, neither shall his bread fail” (Isaiah 51:14). The phrase “dying into the pit” indicates that the opening of the orifices is similar to a rescue from death. And afterward it is written: “Who stirs up the sea, that its waves roar” (Isaiah 51:15), which compares the previous matter to the splitting of the sea.
After citing a statement of Rabbi Elazar ben Azarya that was transmitted by amora’im, the Gemara quotes additional expositions attributed to him. And Rav Sheshet said, citing Rabbi Elazar ben Azarya: Anyone who disparages the Festivals, it is considered as though he engages in idol worship. This, too, is derived from the juxtaposition of verses, as it is stated: “You shall make yourself no molten gods” (Exodus 34:17), and afterward it is written: “The Festival of matzot you shall keep” (Exodus 34:18), from which it can be inferred that anyone who does not observe the Festivals properly is likened to one who fashions idols.
And Rav Sheshet further said, citing Rabbi Elazar ben Azarya: Anyone who speaks slander, and anyone who accepts and believes the slander he hears, and anyone who testifies falsely about another, it is fitting to throw him to the dogs, as it is stated: “And you shall not eat any flesh that is torn of beasts in the field, you shall cast it to the dogs” (Exodus 22:30), and afterward it is written: “You shall not utter [tisa] a false report; put not your hand with the wicked to be an unrighteous witness” (Exodus 23:1). Uttering rumors is here equated to delivering false testimony. Furthermore, read into the verse as though it stated: Do not cause a false report to be accepted [tasi], i.e., do not lead others to accept your false reports.
The Gemara asks: And since there is the great hallel, which contains the special praise of “Who gives food to all flesh” (Psalms 136:25), as explained above, what is the reason that one also recites this hallel of Psalms 113–118, the section recited on every joyous occasion? The Gemara answers: The reason is because the regular hallel contains these five matters: The remembrance of the exodus from Egypt, the splitting of the Red Sea, the giving of the Torah, the resurrection of the dead, and the pangs of the Messiah. Since it mentions these key concepts, this hallel is also considered important.
The Gemara elaborates: The exodus from Egypt, as it is written: “When Israel came forth out of Egypt, the house of Jacob from a people of strange language” (Psalms 114:1). And the splitting of the Red Sea, as it is written: “The sea saw it and fled; the Jordan turned backward” (Psalms 114:3). The giving of the Torah, as it is written: “The mountains skipped like rams” (Psalms 114:4), which is similar to the description of the giving of the Torah found elsewhere in the books of the Prophets. The resurrection of the dead, as it is written: “I will walk before the Lord in the lands of the living” (Psalms 116:9), which follows the verse: “For you have delivered my soul from death.” After mentioning death, the psalm describes the resurrection in the lands of the living.
The pangs of the Messiah, as it is written: “Not to us, God, not to us, but to Your name give glory” (Psalms 115:1). And Rabbi Yoḥanan said: The verse “Not to us, God, not to us” and the entire psalm, including the verse “Why should the nations say, where now is their God?” (Psalms 115:2), is referring to the era of the enslavement of the kingdoms and the redemption of the Jewish people from their dominion. Some say that Rabbi Yoḥanan said: The verse “Not to us, God, not to us” is referring to the war of Gog and Magog, the catastrophes and wars that will befall the Jewish people in the end of days from which they will be delivered.
Rav Naḥman bar Yitzḥak said: Another reason why one recites hallel of Psalms 113–118 is because it contains a reference to the deliverance of the souls of the righteous from Gehenna, as it is stated: “I beseech you, Lord, deliver my soul” (Psalms 116:4). Ḥizkiya said: Another reason is because it contains the story of the descent of the righteous Hananiah, Mishael, and Azariah into the fiery furnace and their miraculous ascent from it.
Ḥizkiya clarifies his previous statement: Their descent is mentioned in this hallel, as it is written: “Not to us, God, not to us,” a verse that Hananiah recited. Mishael recited: “But to Your name give glory.” Azariah recited: “For Your mercy and for Your truth’s sake.” They all recited together: “Why should the nations say: Where now is their God?”
This hallel also alludes to the ascent of Hananiah, Mishael, and Azariah from the fiery furnace, as it is written: “Praise the Lord, all you nations, laud Him all you peoples. For His mercy is great toward us, and the truth of the Lord endures forever, halleluya” (Psalms 117). Hananiah recited: “Praise the Lord, all you nations,” for the overt miracle performed for them before the nations. Mishael recited: “Laud Him all you peoples.” Azariah recited: “For His mercy is great toward us.” They all recited together: “And the truth of the Lord endures forever, halleluya.”
And some say that the angel Gabriel recited: “And the truth of the Lord endures forever.” This Gemara elaborates: When the evil Nimrod threw our father, Abraham, into the fiery furnace, Gabriel said before the Holy One, Blessed be He: Master of the Universe, I will descend and cool the furnace, and I will thereby save the righteous Abraham from the fiery furnace. The Holy One, Blessed be He, said to him: I am unique in my world and Abraham is still unique in his world. It is fitting for the unique to save the unique. Therefore, God Himself went down and saved him. And as the Holy One, Blessed be He, does not withhold reward from any creature who sought to perform a good deed, He said to Gabriel: You will merit the rescue of three of his descendants under similar circumstances.
Rabbi Shimon HaShiloni taught: When the evil Nebuchadnezzar threw Hananiah, Mishael, and Azariah into the fiery furnace, Yurkamo, the ministering angel of hail, stood before the Holy One, Blessed be He, and said before Him: Master of the Universe, I will go down and cool the fiery furnace, and I will save these righteous ones from the fiery furnace. Gabriel said to him: The strength of the Holy One, Blessed be He, will not be evident in this manner, as you are the minister of hail, and everyone knows that water extinguishes fire. Your action would not be regarded as a great miracle. Rather, I, the ministering angel of fire, will descend, and I will cool the furnace from within,
and I will burn it from the outside, to consume those who threw the three righteous men into the furnace; and I will thereby perform a miracle within a miracle. The Holy One, Blessed be He, said to him: Descend. At that time Gabriel began praising God and recited: “And the truth of the Lord endures forever” (Psalms 117:2), as God fulfilled His promise to him from more than a thousand years earlier.
Rabbi Natan says: “And the truth of the Lord endures forever” was actually recited by the fish in the sea, in accordance with a statement of Rav Huna. As Rav Huna said: The Jewish people of that generation, during the Exodus, were of little faith. And this statement is as Rabba bar Mari taught: What is the meaning of that which is written: “But they were rebellious at the sea, even at the Red Sea” (Psalms 106:7)? This teaches that the Jews rebelled against Moses at that time, and said: Perhaps, just as we are ascending from one side, so too the Egyptians are ascending from the other side, and we will not be saved.
The Holy One, Blessed be He, said to the ministering angel of the sea: Spew out the dead Egyptians onto dry land. The sea said before Him: Master of the Universe, is there a servant whose master gives him a gift and then takes it from him? Since the dead Egyptians were given to me for my fish to eat, how can God retract His gift? He said to him: I will give you one and a half times their number. Although I am taking them back now, later I will give you one and a half times as many people.
He said to him: Master of the Universe, can a servant issue a claim against his master for a gift promised to him? Who will be my guarantor? He said to him: The Kishon River will be a guarantor for Me. Immediately, the sea spewed them out onto the land, and the Jewish people came and saw that they were dead. As it is stated: “And Israel saw the Egyptians dead upon the seashore” (Exodus 14:30).
The Gemara asks: What is this one and a half times their number? How was God’s promise fulfilled? The Gemara answers: While, with regard to Pharaoh, it is written: “Six hundred chosen chariots” (Exodus 14:7), whereas, with regard to Sisera, it is written: “Nine hundred iron chariots” (Judges 4:13).
The Gemara relates: When Sisera came to fight Israel, he came upon them with iron spears, whereupon the Holy One, Blessed be He, removed the stars from their orbits to fight against Sisera’s army, as it is written: “They fought from heaven, the stars in their courses fought against Sisera” (Judges 5:20). Since the stars fell on them, these iron spears heated up and they went to cool them and wash themselves in the Kishon River.
At this point, the Holy One, Blessed be He, said to the Kishon River: Go and pay your guarantee that you issued to the ministering angel of the sea. Immediately, the Kishon River swept them away and cast them into the sea, as it is stated: “The Kishon River swept them away, that ancient river” (Judges 5:21). What is the meaning of the expression: “ancient river”? The Gemara explains: This is referring to the river that was appointed a guarantor from ancient times. At that time, the fish of the sea began praising God and recited: “And the truth of the Lord endures forever,” in reference to God’s fulfillment of the promise He issued centuries earlier.
The Gemara cites more midrashim on the verses of hallel. Rabbi Shimon ben Lakish said: What is the meaning of that which is written: “Who makes the barren woman dwell in her house as a joyful mother of children, halleluya” (Psalms 113:9)? The Congregation of Israel, i.e., the leaders of the Jewish people, said before the Holy One, Blessed be He: Master of the Universe, due to their sins, Your children treat me like this rat that dwells in the vaults of houses, barely able to find a place in the house.
Rava taught: What is the meaning of that which is written: “I love that the Lord should hear my voice and my supplications” (Psalms 116:1)? The Congregation of Israel said: Master of the Universe, when am I beloved by You, and I know that I am loved? When You hear the voice of my supplications. “I was brought low, and He saved me” (Psalms 116:6). The Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, although I am lowly in mitzvot, as I do not always fulfill them properly, I am Yours, and therefore it is fitting that I should be saved.
זוהר
אֵיכָה יָשְׁבָה בָדָד וְגוֹ' רַבִּי לְוִיטַס חוֹזָאָה פָּתַח: וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ דְּבָבוּ סַגִּי הֲוָה מִן יוֹמָא דְּאִתְבְּרֵי עָלְמָא עַל עִילָּא דְּעִיטָא דְּנָחָשׁ מֵהַהִיא שַׁעֲתָא דְּאִתְלַטְּיָא אִתְדַּחְיָא מִקָּמֵי תַּרְעָא דְּמַלְכָּא וַהֲוָה כְּמִין תְּדִיר בֵּין גִּדְרִין דְּעָלְמָא בֵּין אִנּוּן גִּדְרִין דְּאוֹרָיְתָא כָּל אִנּוּן דְּדָשִׁין בֶּעָקֵב בְּאִנּוּן גִּדְרִין נָשִׁיךְ לוֹן וַי דְּאַשְׁכַּח וַי דְּנָשִׁיךְ וַי עַל דְּבָבוּ בִּישָׁא דְּאִתְנָטִיר עַל דְּבָבוּ בִּישָׁא דַּהֲוַת לֵהּ בְּהַאי אִשָּׁה דְּאִתְקַרְיָא אִשָּׁה יִרְאַת ה' דְּבָבוּ בִּישׁ נָטַר לָהּ מִן יוֹמָא דְּאִתְבְּרִית עָלְמָא עַד דְּתָבַר לָהּ בִּתְבִירוּ לְמִשְׁכָּב לְעַפְרָא. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עַם הָיְתָה אִסְתַּכָּל בְּאַתְוָן רֵישׁ כָּל תֵּבָה וְתֵבָה וְתִשְׁכַּךְ נְטִירוּ דְּבָבוּ בִּישָׁא דְּאִתְנַטְּרָא עַל דְּאִתְחָרֵב בֵּי מַקְדְּשָׁא אֵי''בָה רָעָ''ה בְּרֵישֵׁי אַתְוָן אִתְנְטִיר לָהּ לְהַהִיא אֵשֶׁת חַיִל בִּתְבִירוּ בֵּי מַקְדְּשָׁא לְמִשְׁכַּב עַפְרָא, הֲדָא הוּא דִּכְתִיב: כְּאַלְמָנָה רַבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס תִּקְרָא לְמַפְרֵעַ בְּרֵישֵׁי אַתְוָן לָ''הּ בְּשִׁבְרָךְ אֵיכָה דְּאִתְדַּבְּקַת לְהַהִיא אֵיבָה רָעָה דָּא קַל נָחָשׁ קַל מְרִירוּ דְּבַכְיָה בִּרְקִיעִין אִלֵּין קְרָאָן אֵיכָא מִסִטְרָא אָחֳרָא קְרָאָן אֵיכָה. הֲדָא הוּא דִּכְתִיב: וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה בֵּין סִטְרָא דָּא וּבֵין סִטְרָא דָּא אִשְׁתְּכַח שְׁמָא בְּחֻרְבַּן בֵּי מַקְדְּשָׁא וּבִקְרָא קַדְמָאָה אִתְרְשִׁים כֹּלָּא לְמִנְדַּע דְּהַאי אֵיבָ''ה רָעָה אַדְבִּיק לָהּ אֵיבָ''ה רָעָה דְּנָטִיר לָהּ מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא:
רַבִּי לְוִיטָס חוֹזָאָה פָּתַח, וְאֵיבָה אָשִׁית בֵּינְךְ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךְ. שִׂנְאָה גְּדוֹלָה הָיְתָה מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם, מֵאוֹתָהּ שָׁעָה שֶׁנִּתְקַלֵּל הַנָּחָשׁ מִסִּבַּת עֲצַת הַנָּחָשׁ, הוּא נִדָּח מִלִּפְנֵי שַׁעַר הַמֶּלֶךְ, וְהוּא אוֹרֵב תָּמִיד בֵּין גִּדְרוֹת הָעוֹלָם, דְּהַיְנוּ בֵּין הַגְּדָרִים הָאֵלּוּ שֶׁבַּתּוֹרָה, שֶׁכָּל אֵלּוּ הַדָּשִׁים בַּעֲקֵב הַגְּדָרִים הָאֵלּוּ, שֶׁאֵינָם נִזְהָרִים לְשָׁמְרָם, הַנָּחָשׁ נוֹשֵׁךְ אוֹתָם. אוֹי שֶׁמָּצָא אוֹתָם. אוֹי שֶׁנָּשַׁךְ אוֹתָם. אוֹי עַל הַשִּׂנְאָה הָרָעָה שֶׁנּוֹטֵר. עַל הַשִּׂנְאָה הָרָעָה שֶׁהָיְתָה לוֹ בָּאִשָּׁה הַהִיא, הַנִּקְרֵאת, אִשָּׁה יִרְאַת ה', שִׂנְאָה רָעָה נָטַר לָהּ מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם, עַד שֶׁשִּׁבֵּר אוֹתָהּ בִּשְׁבִירָה לִשְׁכַּב לֶעָפָר. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה. הִסְתַּכֵּל בָּאוֹתִיּוֹת שֶׁבְּרֹאשׁ כָּל מִלָּה וּמִלָּה וְתִמְצָא נְטִירָה שֶׁל אֵיבָה רָעָה שֶׁנָּטַר הַנָּחָשׁ לַמַּלְכוּת, עַד שֶׁנֶּחֱרָב בֵּית הַמִּקְדָּשׁ. כִּי אֵיבָה רָעָה נִרְשֶׁמֶת בָּאוֹתִיּוֹת הָרִאשׁוֹנוֹת שֶׁל אֵיכָה יָשְׁבָה וְגוֹ', שֶׁהַנָּחָשׁ הָיָה נוֹטֵר לָהּ לְאוֹתָהּ אֵשֶׁת חַיִל, בִּשְׁבִירָת בֵּית הַמִּקְדָּשׁ, שֶׁתִּהְיֶה שׁוֹכֶבֶת לֶעָפָר. זֶהוּ שֶׁכָּתוּב, כְּאַלְמָנָה רַבָּתִי בַגּוֹיִם שָׂרָתִי בַמְּדִינוֹת הָיְתָה לָמַס. תִּקְרָא לְמַפְרֵעַ בָּאוֹתִיּוֹת הָרִאשׁוֹנוֹת, לָהּ בְּשָׁבְרְךְ. כִּי בִּשְׁבִירָת בֵּית הַמִּקְדָּשׁ, בִּשְׁבִירָת כְּנֶסֶת יִשְׂרָאֵל, אֵיבָה רָעָה הִדְבִּיק הַנָּחָשׁ לָהּ, בְּשָׁבְרְךְ. אֵיכָה נִדְבָּק לְאֵיבָה הָרָעָה הַהִיא שֶׁהִיא קוֹל הַנָּחָשׁ, קוֹל מָר שֶׁל הַבְּכִיָּה בָּרְקִיעִים. אֵלּוּ שֶׁבָּרְקִיעִים, קוֹרְאִים אֵיכָה, וּמֵהַצַד הָאַחֵר קוֹרְאִים אֵיבָה. זֶה שֶׁנֶּאֱמַר, וְאֵיבָה אָשִׁית בֵּינְךְ וּבֵין הָאִשָּׁה. הָאֵיבָה שֶׁבֵּין צַד זֶה שֶׁל הַקְּדֻשָּׁה, וּבֵין צַד הָאַחֵר שֶׁל הַקְּלִפּוֹת נִמְצָא בְּחֻרְבָּן בֵּית הַמִּקְדָּשׁ. וּבַפָּסוּק הָרִאשׁוֹן שֶׁל מְגִלַּת אֵיכָה נִרְשָׁם הַכֹּל בְּרָאשֵׁי תֵּבוֹת, לָדַעַת שֶׁכֹּה זֶה, שֶׁהוּא הַמַּלְכוּת, הִדְבִּיק אוֹתָהּ אֵיבָה רָעָה שֶׁהַנָּחָשׁ נָטַר לָהּ מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם.
הלכה פסוקה
א. אֵין שָׁם כֹּהֵן עוֹלֶה יִשְׂרָאֵל וְלֹא יַעֲלֶה אַחֲרָיו לֵוִי כְּלָל. אֵין שָׁם לֵוִי כֹּהֵן שֶׁקָּרָא רִאשׁוֹן חוֹזֵר וְקוֹרֵא הוּא עַצְמוֹ פַּעַם שְׁנִיָּה בִּמְקוֹם לֵוִי. אֲבָל לֹא יִקְרָא אַחֲרָיו כֹּהֵן אַחֵר שֶׁמָּא יֹאמְרוּ הָרִאשׁוֹן פָּסוּל וּלְפִיכָךְ עוֹלֶה כֹּהֵן אַחֵר. וְכֵן לֹא יִקְרָא לֵוִי אַחַר לֵוִי שֶׁמָּא יֹאמְרוּ אֶחָד מִשְּׁנֵיהֶם פָּסוּל:
ב. כֵּיצַד סֵדֶר הַקְּרִיאָה בַּתּוֹרָה אַחַר הַתְּפִלָּה כָּל יוֹם שֶׁיֵּשׁ בּוֹ תְּפִלַּת מוּסָף אַחַר שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר תְּפִלַּת שַׁחֲרִית אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְקוֹרֵא לְאֶחָד אֶחָד מִן הַצִבּוּר וְעוֹלִין וְקוֹרִין בַּתּוֹרָה וּכְשֶׁגּוֹמְרִין מַחֲזִיר סֵפֶר תּוֹרָה לִמְקוֹמָהּ וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מוּסָף. וְיָמִים שֶׁיֵּשׁ בָּהֶן מַפְטִיר וּמוּסָף נָהֲגוּ לוֹמַר קַדִּישׁ קדֶם שֶׁיַּעֲלֶה הַמַּפְטִיר. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לוֹמַר קַדִּישׁ אַחַר הַמַּפְטִיר:
Should no Cohen be present, an Israelite goes up to read the Torah and a Levite should not follow. Should no Levite be present, the Cohen who read the first section, reads the second section in place of a Levite. Another Cohen however does not read after the first, lest it be said that the one first called up was unfit and that therefore another Cohen went up. So too, one Levite does not read after another, lest it be said that one of them is unfit.
At which part of the service is the Torah read? On the days when an additional Amidah is recited—the Reader, having concluded the morning service, recites Kaddish; takes out a scroll of the Law, and calls members of the congregation individually, who come up and read in the Law. When they have concluded, he replaces the scroll and recites Kaddish; and then the additional service is recited. On days when a lesson from the prophets is read as well as the additional service, it is the usual custom to recite Kaddish before the person comes up to read the lesson from the prophets. In some communities however, Kaddish is recited after the lesson from the prophets has been read.
מוסר
בִּלְעָם בֶּאֱמוֹר לוֹ הַמַּלְאָךְ עַל מַה הִכִּיתָ אֶת אֲתוֹנְךָ. הָיָה לוֹ לְהָשִׁיב: מֶה עָוֹן יֵשׁ שֶׁהִכִּיתִי אֶת אֲתוֹנִי וַאֲפִלּוּ צַעַר בַּעֲלֵי חַיִּים אֵין כָּאן, שֶׁלֹּא רָבְצָה מֵחֲמַת מַשּׂוּי גַּם כְּשֶׁלָּחֲצָה רַגְלוֹ וְלָמָּה לֹא הָיָה לוֹ לְהַכּוֹתָהּ אֶלָּא שֶׁהָיָה לוֹ לַחֲשֹׁב שֶׁמָּא שֶׁלֹּא בִּרְצוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֲקַלְּלֵם שֶׁהוּא לֹא נָתַן לִי רְשׁוּת אֶלָּא לְהַגִּיד לָהֶם הָעֲתִידוֹת, שֶׁנֶּאֱמַר: (במדבר לב) אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים שֶׁתַּגִּיד לָהֶם הָעֲתִידוֹת וְהַקָּדוֹשׁ בָּרוּךְ הוּא רָאָה שֶׁשָּׂמַח אִם יִתֵּן לוֹ רְשׁוּת לְקַלֵּל אֶת יִשְׂרָאֵל וְזֶהוּ שֶׁנֶּאֱמַר (שם): חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָב לִקְרָאתִי בַּדָּרֶךְ. וְאַדְּרַבָּא אִיפְּכָא מִסְתַּבְּרָא לְפִי שֶׁלֹּא יָדַע שֶׁהָיָה נִצָב לִקְרָאתוֹ לֹא חָטָא אֶלָּא כָּךְ אָמַר: חָטָאתִי שֶׁלֹּא שַׂמְתִּי לֵב לָדַעַת שֶׁלֹּא פִּשְׁפַּשְׁתִּי וְחָקַרְתִּי בְּאֵיזֶה עָוֹן הוּא. מִכָּאן, שֶׁיְּהֵא אָדָם עָרוּם בְּיִרְאָה הוֹאִיל וּמַעֲנִישִׁים אוֹתוֹ עַל שֶׁאֵינוֹ יוֹדֵעַ שֶׁיֵּשׁ לָדַעַת וְלַחֲקֹר שֶׁהֲרֵי לִפְנֵי הַשַּׁלִּיט לֹא תּוּכַל לֵאמֹר כִּי שְׁגָגָה הִיא. וְלֹא יָכֹל לוֹמַר שִׁמְעִי לִשְׁלֹמֹה שָׁכַחְתִּי שֶׁיָּצָאתִי אֶל נַחַל קִדְרוֹן: