תורה
יכוין בקריאת ששה פסוקים אלו שהם כנגד וָ דמילוי וו דשם ב''ן לקנות הארת מתוספת נפש יתרה משבת הבאה:
ח (א) כׇּל־הַמִּצְוָ֗ה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם תִּשְׁמְר֣וּן לַעֲשׂ֑וֹת לְמַ֨עַן תִּֽחְי֜וּן וּרְבִיתֶ֗ם וּבָאתֶם֙ וִֽירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁר־נִשְׁבַּ֥ע יְהֹוָ֖ה לַאֲבֹתֵיכֶֽם׃
כָּל תַּפְקֶדְתָּא דִּי אֲנָא מְפַקְּדָךְ יוֹמָא דֵין תִּטְּרוּן לְמֶעְבָּד בְּדִיל דְּתֵיחוּן וְתִסְגּוּן וְתֵיתוּן וְתֵירְתוּן יָת אַרְעָא דִּי קַיִּים יְיָ לַאֲבָהָתְכוֹן:
(ב) וְזָכַרְתָּ֣ אֶת־כׇּל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר הוֹלִֽיכְךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ זֶ֛ה אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לְמַ֨עַן עַנֹּֽתְךָ֜ לְנַסֹּֽתְךָ֗ לָדַ֜עַת אֶת־אֲשֶׁ֧ר בִּֽלְבָבְךָ֛ הֲתִשְׁמֹ֥ר מִצְוֺתָ֖ו אִם־לֹֽא׃
וְתִדְכַּר יָת כָּל אָרְחָא דִּי דַבְּרָךְ יְיָ אֱלָהָךְ דְּנַן אַרְבְּעִין שְׁנִין בְּמַדְבְּרָא בְּדִיל לְעַנָּיוּתָךְ לְנַסָּיוּתָךְ לְמִדַּע יָת דִּי בְלִבָּךְ הֲתִטַּר פִּקּוּדוֹהִי אִם לָא:
(ג) וַֽיְעַנְּךָ֮ וַיַּרְעִבֶ֒ךָ֒ וַיַּאֲכִֽלְךָ֤ אֶת־הַמָּן֙ אֲשֶׁ֣ר לֹא־יָדַ֔עְתָּ וְלֹ֥א יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן הוֹדִֽיעֲךָ֗ כִּ֠י לֹ֣א עַל־הַלֶּ֤חֶם לְבַדּוֹ֙ יִחְיֶ֣ה הָֽאָדָ֔ם כִּ֛י עַל־כׇּל־מוֹצָ֥א פִֽי־יְהֹוָ֖ה יִחְיֶ֥ה הָאָדָֽם׃
וְעַנְּיָךְ וְאַכְפָּנָךְ וְאוֹכָלָךְ יָת מַנָּא דִּי לָא יְדַעְתָּא וְלָא יָדְעוּן אֲבָהָתָיךְ בְּדִיל לְאוֹדָעוּתָךְ אֲרֵי לָא עַל לַחְמָא בִלְחוֹדוֹהִי מִתְקַיַּם אֱנָשָׁא אֲרֵי עַל כָּל אַפָּקוּת מֵימְרָא דַיְיָ יִתְקַיַּם אֱנָשָׁא:
(ד) שִׂמְלָ֨תְךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽעָלֶ֔יךָ וְרַגְלְךָ֖ לֹ֣א בָצֵ֑קָה זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה׃
כְּסוּתָךְ לָא אִבְלִיאַת מִנָּךְ וּמְסָנָךְ לָא יְחֵפוּ דְּנַן אַרְבְּעִין שְׁנִין:
(ה) וְיָדַעְתָּ֖ עִם־לְבָבֶ֑ךָ כִּ֗י כַּאֲשֶׁ֨ר יְיַסֵּ֥ר אִישׁ֙ אֶת־בְּנ֔וֹ יְהֹוָ֥ה אֱלֹהֶ֖יךָ מְיַסְּרֶֽךָּ׃
וְתִדַּע עִם לִבָּךְ אֲרֵי כְּמָא דִי מְאַלֵּף גַּבְרָא יָת בְּרֵיהּ יְיָ אֱלָהָךְ מְאַלֵּף לָךְ:
(ו) וְשָׁ֣מַרְתָּ֔ אֶת־מִצְוֺ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ לָלֶ֥כֶת בִּדְרָכָ֖יו וּלְיִרְאָ֥ה אֹתֽוֹ׃
וְתִטַּר יָת פִּקּוּדַיָּא דַּיְיָ אֱלָהָךְ לִמְהַךְ בְּאָרְחַן דְּתַקְנָן קֳדָמוֹהִי וּלְמִדְחַל יָתֵיהּ:
8 (1) All the commandments which I command thee this day shall you observe to do, that you may live, and multiply, and go in and possess the land which the Lord swore to your fathers.
(2) And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thy heart, whether thou wouldst keep his commandments, or no.
(3) And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man does not live by bread only, but by every word that proceeds out of the mouth of the Lord does man live.
(4) Thy garment grew not old upon thee, nor did thy foot swell, these forty years.
(5) Thou shalt also consider in thy heart, that, as a man chastens his son, so the Lord thy God chastens thee.
(6) Therefore thou shalt keep the commandments of the Lord thy God, to walk in his ways, and to fear him.
נביאים
נ (ג) אַלְבִּ֥ישׁ שָׁמַ֖יִם קַדְר֑וּת וְשַׂ֖ק אָשִׂ֥ים כְּסוּתָֽם׃ {פ}
אֲכַסֵי שְׁמַיָא כִּדְבְּקַבְלָא וּבְסַקָא אֲשַׁוֵי כְּסוּתְהוֹן:
(ד) אֲדֹנָ֣י יֱהֹוִ֗ה נָ֤תַן לִי֙ לְשׁ֣וֹן לִמּוּדִ֔ים לָדַ֛עַת לָע֥וּת אֶת־יָעֵ֖ף דָּבָ֑ר יָעִ֣יר ׀ בַּבֹּ֣קֶר בַּבֹּ֗קֶר יָעִ֥יר לִי֙ אֹ֔זֶן לִשְׁמֹ֖עַ כַּלִּמּוּדִֽים׃
יְיָ אֱלֹהִים יְהַב לִי לְשַׁן דְמַלְפִין לְהוֹדָעָא אַלְפָא לְצַדִיקַיָא דִמְשַׁלְהָן לְפִתְגָמֵי אוֹרַיְתָא חוּכְמָא בְכֵן בִּצְפַר בִּצְפַר מַקְדִים לְשַׁלָחָא נְבִיאוֹהִי מָאִים יִתְפַּתְחַן אוּדְנֵי חַיָבַיָא וִיקַבְּלוּן אוּלְפַן:
(ה) אֲדֹנָ֤י יֱהֹוִה֙ פָּתַֽח־לִ֣י אֹ֔זֶן וְאָנֹכִ֖י לֹ֣א מָרִ֑יתִי אָח֖וֹר לֹ֥א נְסוּגֹֽתִי׃
יְיָ אֱלֹהִים שָׁלָחַנִי לְאִתְנַבָּאָה וַאֲנָא לָא סְרֵיבֵית לַאֲחוֹרָא לָא אִסְתַּחֲרֵית:
(ו) גֵּוִי֙ נָתַ֣תִּי לְמַכִּ֔ים וּלְחָיַ֖י לְמֹֽרְטִ֑ים פָּנַי֙ לֹ֣א הִסְתַּ֔רְתִּי מִכְּלִמּ֖וֹת וָרֹֽק׃
גַבֵּי יְהָבֵית לְמָחָן וְלִיסְתֵּי לְמָרְטָן אַפִּי לָא טַמְרֵית מֵאִתְכְּנָעוּ וָרוֹק:
(ז) וַֽאדֹנָ֤י יֱהֹוִה֙ יַֽעֲזׇר־לִ֔י עַל־כֵּ֖ן לֹ֣א נִכְלָ֑מְתִּי עַל־כֵּ֞ן שַׂ֤מְתִּי פָנַי֙ כַּחַלָּמִ֔ישׁ וָאֵדַ֖ע כִּי־לֹ֥א אֵבֽוֹשׁ׃
וַיָי אֱלֹהִים סָעִיד לִי עַל כֵּן לָא אִתְכְּנָעִית עַל כֵּן שַׁוֵיתִי אַפִּי תַקִיפִין כְּטִינָרָא וְיָדַעֲנָא אֲרֵי לָא אִתְבְּהֵית:
(ח) קָרוֹב֙ מַצְדִּיקִ֔י מִֽי־יָרִ֥יב אִתִּ֖י נַ֣עַמְדָה יָּ֑חַד מִי־בַ֥עַל מִשְׁפָּטִ֖י יִגַּ֥שׁ אֵלָֽי׃
קְרִיבָא זְכוּתִי מַן יְדִין עִמִי נְקּוּם כַּחֲדָא מִן בְּעֵיל דִינִי יִתְקְרֵיב לְוָתִי:
50 (3) I clothe the heavens with blackness, and I make sackcloth their covering.
(4) The Lord God has given me the tongue of the learned, that I should know how to sustain him that is weary: he wakens morning by morning, he wakens my ear to hear as the learned.
(5) The Lord God has opened my ear, and I was not rebellious, nor did I turn away.
(6) I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
(7) For the Lord God has helped me; therefore have I not been confounded: therefore have I set my face like a flint, and I knew that I should not be ashamed.
(8) He is near that justifies me; who will contend with me? let us stand together: who is my adversary? let him come near to me.
כתובים
צד (ז) וַ֭יֹּ֣אמְרוּ לֹ֣א יִרְאֶה־יָּ֑הּ וְלֹא־יָ֝בִ֗ין אֱלֹהֵ֥י יַעֲקֹֽב׃
וַאֲמַרוּ לָא יֶחֱמֵי יָהּ וְלָא יִתְבַּיֵן אֱלָהָא דְיַעֲקֹב:
(ח) בִּ֭ינוּ בֹּעֲרִ֣ים בָּעָ֑ם וּ֝כְסִילִ֗ים מָתַ֥י תַּשְׂכִּֽילוּ׃
הִתְבּוֹנְנוּ דְשָׁטְיָן בְּעַמָא וּכְסִילַיָא אֵימָתַי תַּשְׂכִּילוּן:
(ט) הֲנֹ֣טַֽע אֹ֭זֶן הֲלֹ֣א יִשְׁמָ֑ע אִֽם־יֹ֥צֵֽר עַ֝֗יִן הֲלֹ֣א יַבִּֽיט׃
הַאֶפְשַׁר דִי נְצִיב אוּדְנָא הֲלָא שָׁמֵיעַ אוּלְפָנָא אִין אֶפְשַׁר דִי בְרָא עַיְנָא וְלָא אִסְתַּכֵּל בְּאוֹרַיְתָא:
(י) הֲיֹסֵ֣ר גּ֭וֹיִם הֲלֹ֣א יוֹכִ֑יחַ הַֽמְלַמֵּ֖ד אָדָ֣ם דָּֽעַת׃
הַאֶפְשַׁר דִיהַב אוֹרַיְתָא לְעַמֵיהּ וְכַד יְחוֹבוּן הֲלָא יִתְוַכְּחוּן הֲלָא יְיָ אַלִיף לְאָדָם קָדָמֵי מַנְדְעָא:
(יא) יְֽהֹוָ֗ה יֹ֭דֵעַ מַחְשְׁב֣וֹת אָדָ֑ם כִּי־הֵ֥מָּה הָֽבֶל׃
קֳדָם יְיָ יְדִיעָן מַחְשְׁבַת בְּנֵי נָשָׁא אֲרוּם הִנוּן לְמָא:
(יב) אַשְׁרֵ֤י ׀ הַגֶּ֣בֶר אֲשֶׁר־תְּיַסְּרֶ֣נּוּ יָּ֑הּ וּֽמִתּוֹרָתְךָ֥ תְלַמְּדֶֽנּוּ׃
טָב לְגַבְרָא דִי תְכַסְנִנֵיהּ יָהּ וּמִן אוֹרַיְתָךְ תְּאַלְפִנֵיהּ:
94 (7) Yet they say, The Lord shall not see, nor shall the God of Ya῾aqov regard it.
(8) Understand, you brutish among the people: and fools, when will you be wise?
(9) He That planted the ear, shall he not hear? he That formed the eye, shall he not see?
(10) He That chastises nations, shall he not correct? he That teaches man knowledge?
(11) The Lord knows the thoughts of man, that they are vanity.
(12) Blessed is the man whom Thou dost chasten, O Lord, and teachest him out of Thy Tora,
משנה
א. יְדִיעוֹת הַטֻּמְאָה שְׁתַּיִם שֶׁהֵן אַרְבַּע. נִטְמָא וְיָדַע וְנֶעֶלְמָה מִמֶּנּוּ הַטֻּמְאָה וְזָכוּר אֶת הַקֹּדֶשׁ, נֶעְלַם מִמֶּנּוּ הַקֹּדֶשׁ וְזָכוּר אֶת הַטֻּמְאָה, נֶעֶלְמוּ מִמֶּנּוּ זֶה וָזֶה וְאָכַל אֶת הַקֹּדֶשׁ וְלֹא יָדַע, וּמִשֶּׁאָכַל יָדַע, הֲרֵי זֶה בְעוֹלֶה וְיוֹרֵד. נִטְמָא וְיָדַע וְנֶעֶלְמָה מִמֶּנּוּ טֻמְאָה וְזָכוּר אֶת הַמִּקְדָּשׁ, נֶעְלַם מִמֶּנּוּ מִקְדָּשׁ וְזָכוּר אֶת הַטֻּמְאָה, נֶעֶלְמוּ מִמֶּנּוּ זֶה וָזֶה וְנִכְנַס לַמִּקְדָּשׁ וְלֹא יָדַע, וּמִשֶּׁיָּצָא יָדַע, הֲרֵי זֶה בְעוֹלֶה וְיוֹרֵד:
ב. אֶחָד הַנִּכְנָס לָעֲזָרָה וְאֶחָד הַנִּכְנָס לְתוֹסֶפֶת הָעֲזָרָה, שֶׁאֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת אֶלָּא בְמֶלֶךְ וְנָבִיא וְאוּרִים וְתֻמִּים וּבְסַנְהֶדְרִין שֶׁל שִׁבְעִים וְאֶחָד וּבִשְׁתֵּי תוֹדוֹת וּבְשִׁיר. וּבֵית דִּין מְהַלְּכִין וּשְׁתֵּי תוֹדוֹת אַחֲרֵיהֶם, וְכָל יִשְׂרָאֵל אַחֲרֵיהֶם. הַפְּנִימִית נֶאֱכֶלֶת וְהַחִיצוֹנָה נִשְׂרָפֶת. וְכֹל שֶׁלֹּא נַעֲשָׂה בְכָל אֵלּוּ, הַנִּכְנָס לְשָׁם אֵין חַיָּבִין עָלֶיהָ:
ג. נִטְמָא בָעֲזָרָה וְנֶעֶלְמָה מִמֶּנּוּ טֻמְאָה וְזָכוּר אֶת הַמִּקְדָּשׁ, נֶעְלַם מִמֶּנּוּ מִקְדָּשׁ וְזָכוּר לַטֻּמְאָה, נֶעְלַם מִמֶּנּוּ זֶה וָזֶה, וְהִשְׁתַּחֲוָה אוֹ שֶׁשָּׁהָה בִכְדֵי הִשְׁתַּחֲוָאָה, בָּא לוֹ בָאֲרֻכָּה, חַיָּב. בַּקְּצָרָה, פָּטוּר. זוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּמִּקְדָּשׁ, שֶׁאֵין חַיָּבִין עָלֶיהָ:
ד. וְאֵיזוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּנִּדָּה שֶׁחַיָּבִין עָלֶיהָ, הָיָה מְשַׁמֵּשׁ עִם הַטְּהוֹרָה וְאָמְרָה לוֹ נִטְמֵאתִי, וּפֵרַשׁ מִיָּד, חַיָּב, מִפְּנֵי שֶׁיְּצִיאָתוֹ הֲנָאָה לוֹ כְּבִיאָתוֹ:
ה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַשֶּׁרֶץ וְגוֹ' וְנֶעְלַם מִמֶּנּוּ (ויקרא ה), עַל הֶעְלֵם שֶׁרֶץ חַיָּב, וְאֵינוֹ חַיָּב עַל הֶעְלֵם מִקְדָּשׁ. רַבִּי עֲקִיבָא אוֹמֵר, וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא (שם), עַל הֶעְלֵם טֻמְאָה חַיָּב, וְאֵינוֹ חַיָּב עַל הֶעְלֵם מִקְדָּשׁ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, וְנֶעְלַם וְנֶעְלַם שְׁתֵּי פְעָמִים, לְחַיֵּב עַל הֶעְלֵם טֻמְאָה וְעַל הֶעְלֵם מִקְדָּשׁ:
1. With regard to cases of awareness of the defiling of the Temple by entering it while one is ritually impure, or defiling its sacrificial foods by partaking of them while one is ritually impure, there are two types that are actually four. How so? If one became ritually impure and he was aware that he was impure, but afterward his impurity was hidden from him, though he remembered that he was partaking of sacrificial food, which is forbidden to one who is in a state of ritual impurity; this is one of the four types of awareness of impurity. If the fact that he was partaking of sacrificial food was hidden from him, though he remembered the ritual impurity that he had contracted; this is the second of the four types of awareness of impurity. And the same halakha applies if both this and that were hidden from him, both the fact that he was impure and the fact that he was partaking of sacrificial food. In all these cases, if he partook of the sacrificial food and was unaware either that he was impure, or that the food was sacrificial food, or both, and after he partook of it he became aware of that which he had forgotten, he is required to bring a sliding-scale offering. In this type of offering, the sinner sacrifices an animal, bird, or meal-offering, depending on his financial status. And similarly with regard to entering the Temple: If one became ritually impure and he was aware that he was impure, but afterward his impurity was hidden from him, though he remembered that he was entering the Temple, which is prohibited for one who is in a state of ritual impurity; this is the third of the four types of awareness of impurity. If the fact that he was entering the Temple was hidden from him, though he remembered the ritual impurity that he had contracted; this is the fourth type of awareness of impurity. And the same halakha applies if both this and that were hidden from him, both the fact that he was impure and the fact that he was entering the Temple. In all these cases, if he entered the Temple and was unaware either that he was impure, or that he was entering the Temple, or both, and after he left he became aware of what was hidden from him, he is required to bring a sliding-scale offering.
2. As for the boundaries of the Temple with regard to the halakhot of impurity, the same halakha applies to one who enters the area that was part of the original Temple courtyard and to one who enters the later addition to the Temple courtyard, because the additional section is sanctified with the full sanctity of the Temple courtyard. The mishna notes: As, additions can be made to the city of Jerusalem or to the Temple courtyards only by a special body comprising the king, a prophet, the Urim VeTummim, and the Sanhedrin of seventy-one judges, and with two thanks-offerings and with a special song. Once the addition to the courtyard is made by this body and this process, it is given the full sanctity of the original courtyard area. The mishna provides certain details of the consecration ceremony. And the court would move forward, and two thanks-offerings would be brought after them, and all of the Jewish people would follow behind them. When they would reach the end of the place that they desired to consecrate, the inner thanks-offering would be eaten and the outer one would be burned. The details of this ceremony will be described in the Gemara. And with regard to any addition to the Temple that was not made with all these ceremonial procedures, one who enters there while ritually impure is not liable to bring an offering if his entry was unwitting, nor to be punished with karet, excision from the World-to-Come, if his entry was intentional.
3. The first part of the mishna discussed one who became ritually impure before entering the Temple. The mishna proceeds to consider a case involving one who was ritually pure when he entered the Temple but who became impure while in the Temple courtyard, and afterward, his impurity was hidden from him but he remembered that he was standing in the Temple, or the fact that he was standing in the Temple was hidden from him but he remembered his impurity, or both this fact and that fact were hidden from him. In all these cases, if he bowed down, or he tarried in the Temple courtyard long enough to bow down even though he did not actually bow, or he went out by way of a longer route when he could have taken a shorter route, he is liable to bring a sliding-scale offering. But if he left the Temple via the shortest way, he is exempt. This mitzva that the ritually impure must be sent out of the Temple is the positive mitzva concerning the Temple for which, as is taught elsewhere in the Mishna (Horayot 8b), the Sanhedrin is not liable to bring an offering for an erroneous ruling. A communal bull sin-offering is brought because of the unwitting transgression of a prohibition involving an action by the Jewish people resulting from an erroneous halakhic decision handed down by the Sanhedrin. But if the Sanhedrin mistakenly ruled that one who became impure while in the Temple may leave by way of a longer route, they do not bring this offering, as it is brought only for an erroneous ruling on a matter that requires the bringing of a fixed sin-offering, and not a sliding-scale offering, for its unwitting violation.
4. And which is the positive mitzva with regard to a menstruating woman for which, as is taught in Horayot there, the Sanhedrin is liable to bring a bull offering for an erroneous ruling? If a man was engaging in intercourse with a ritually pure woman, and during the course of their act of intercourse she experienced menstrual bleeding and said to him: I have become impure, and unwittingly he immediately withdrew from her and did not wait until his penis became flaccid, he is liable to bring a sin-offering for engaging in intercourse with a menstruating woman, because his withdrawal from her is as pleasant to him as his entry. If the Sanhedrin mistakenly ruled that one may withdraw immediately, they bring a bull offering for their erroneous ruling.
5. Rabbi Eliezer says: With regard to the sliding-scale offering the verse states: “Or if a person touches any impure thing, whether it is the carcass of a non-kosher undomesticated animal, or the carcass of a non-kosher domesticated animal, or the carcass of a non-kosher creeping animal, and it is hidden from him” (Leviticus 5:2). A precise reading of this verse indicates that in a case where one has a lapse of awareness that he had contracted ritual impurity by touching a creeping animal, he is liable to bring a sliding-scale offering for having defiled the Temple or the sacrificial food, but he is not liable to bring such an offering in a case where he has a lapse of awareness that he is entering the Temple or partaking of sacrificial food. Similarly, Rabbi Akiva says: The verse states: “And it is hidden from him, so that he is impure” (Leviticus 5:2), thereby teaching that in a case when one has a lapse of awareness that he had contracted ritual impurity, he is liable to bring a sliding-scale offering, but one is not liable to bring such an offering in a case when he has a lapse of awareness that he is entering the Temple or partaking of sacrificial food. Rabbi Yishmael says: The verse states: “And it is hidden from him” (Leviticus 5:2), and it states: “And it is hidden from him” (Leviticus 5:3), twice, in order to render one liable to bring a sliding-scale offering both in a case where one has a lapse of awareness that he had contracted ritual impurity and in a case where one has a lapse of awareness that he is entering the Temple.
גמרא
וּבְשִׁיר. תָּנוּ רַבָּנָן: שִׁיר שֶׁל תּוֹדָה בְּכִנּוֹרוֹת וּבִנְבָלִים וּבְצֶלְצְלִים עַל כָּל פִּנָּה וּפִנָה וְעַל כָּל אֶבֶן גְּדוֹלָה שֶׁבִּירוּשָׁלַיִם אוֹמֵר (תהילים ל) אֲרוֹמִמְךָ ה' כִּי דִּלִּיתָנִי וְגוֹמֵר. וְשִׁיר שֶׁל פְּגָעִים, וְיֵשׁ אוֹמְרִים שִׁיר שֶׁל נְגָעִים מָאן דְּאָמַר דִּנְגָעִים דִּכְתִיב (שם צא) וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ. וּמָאן דְּאָמַר דִּפְגָעִים דִּכְתִיב (שם) יִפֹּל מִצִדְּךָ אֶלֶף. וְאוֹמֵר (שם) ישֵב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן. עַד: כִּי אַתָּה ה' מַחְסִי עֶלְיוֹן שַׂמְתָּ מְעוֹנֶךָ וְחוֹזֵר וְאוֹמֵר (שם) מִזְמוֹר לְדָוִד בְּבָרְחוֹ מִפְּנֵי אַבְשָׁלוֹם בְּנוֹ ה' מָה רַבּוּ צָרָי. עַד: לַה' הַיְשׁוּעָה עַל עַמְּךָ בִרְכָתֶךָ סֶלָה. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לְהוּ לְהָנֵי קְרָאֵי וְגָאנֵי הֵיכִי עָבִיד הָכִי וְהָאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אָסוּר לְהִתְרַפְּאוֹת בְּדִבְרֵי תוֹרָה לְהָגֵן שַׁאֲנֵי וְאֶלָּא כִּי אָמַר אָסוּר דְּאִיכָּא מַכָּה אִי דְּאִיכָּא מַכָּה אָסוּר וְתוּ לָא וְהַתְנַן הַלּוֹחֵשׁ עַל הַמַּכָּה אֵין לוֹ חֵלֶק לְעוֹלָם הַבָּא. הָא אִתְּמַר עֲלָהּ. אָמַר רַבִּי יוֹחָנָן בְּרוֹקֵק שָׁנוּ, לְפִי שֶׁאֵין מַזְכִּירִין שֵׁם שָׁמַיִם עַל הָרְקִיקָה. בֵּית דִּין מְהַלְּכִין וּשְׁתֵּי תּוֹדוֹת אַחֲרֵיהֶן וְכוּלִי. לְמֵימְרָא דְּבֵית דִּין קַמֵּי תּוֹדָה אָזְלֵי. וְהָכְתִיב (נחמיה יב) וַיֵּלֶךְ אַחֲרֵיהֶם הוֹשַׁעְיָה וַחֲצִי שָׂרֵי יְהוּדָה הָכִי קָאָמַר בֵּית דִּין מְהַלְּכִין וּשְׁתֵּי תּוֹדוֹת מְהַלְּכוֹת וּבֵית דִּין אַחֲרֵיהֶם. כֵּיצַד מְהַלְּכוֹת. רַבִּי חִיָּיא וְרַבִּי שִׁמְעוֹן בְּרַבִּי: חַד אָמַר: זוֹ כְּנֶגֶד זוֹ. וְחַד אָמַר זוֹ אַחַר זוֹ. מָאן דְּאָמַר זוֹ כְּנֶגֶד זוֹ הַפְּנִימִית הַךְ דְּמִקְרְבָא לְחוֹמָה מָאן דְּאָמַר זוֹ אַחַר זוֹ הַפְּנִימִית הַךְ דְּמִקְרְבָא לְבֵית דִּין. תְּנָן הַפְּנִימִית נֶאֱכֶלֶת וְהַחִיצוֹנָה נִשְׂרֶפֶת בִּשְׁלָמָא לְמָאן דְּאָמַר זוֹ אַחַר זוֹ אַמְטוּ לְהָכִי פְּנִימִית נֶאֱכֶלֶת מִשּׁוּם דְּאַתְיָא חִיצוֹנָה קָמָהּ וְקַדְּשָׁה לָהּ אֶלָּא לְמָאן דְּאָמַר זוֹ כְּנֶגֶד זוֹ תַּרְוַיְיהוּ בַּהֲדֵי הֲדָדֵי קָא מִיקַדְּשֵׁי וּלְטַעֲמִיךְ לְמָאן דְּאָמַר זוֹ אַחַר זוֹ חֲדָא מִי מִיקַדְּשָׁה אֶת כָּל שֶׁלֹּא נַעֲשֵׂית בְּכָל אֵלּוּ תְּנַן וַאֲפִלּוּ לְמָאן דְּאָמַר בְּאַחַת מִכָּל אֵלּוּ הָנֵי תַרְוַיְיהוּ חֲדָא מִצְוָה הִיא אֶלָּא אָמַר רַבִּי יוֹחָנָן: עַל פִּי נָבִיא נֶאֱכֶלֶת וְעַל פִּי נָבִיא נִשְׂרֶפֶת:
§ The mishna teaches concerning the consecration of an addition to the city of Jerusalem or the Temple courtyard: And with a song. The Sages taught in a baraita: They sang the song of thanksgiving, i.e., Psalms, chapter 100, which begins: “A psalm of thanksgiving,” accompanied by harps, lyres, and cymbals, at every corner and upon every large stone in Jerusalem. And they also recited Psalms, chapter 30, which begins: “I will extol You, O Lord, for You have lifted me up,” and the song of evil spirits, i.e., Psalms, chapter 91, which begins: “He that dwells in the secret place of the Most High.” And some say that this psalm is called the song of plagues.
The reason of the one who says that it is called the song of plagues is that it is written: “Nor shall any plague come near your dwelling” (Psalms 91:10). And the reason of the one who says that it is called the song of evil spirits is that it is written: “A thousand shall fall at your side and ten thousand at your right hand; but it shall not come near you” (Psalms 91:7).
And they recited the psalm from the verse: “He that dwells in the secret place of the Most High shall abide in the shadow of the Almighty” (Psalms 91:1), until they completed the verse: “Because You, O Lord, are my refuge; You have made the most High Your habitation” (Psalms 91:9). And they would then recite Psalms, chapter 3, which begins: “A psalm of David, when he fled from Absalom his son. Lord, how many are my enemies become,” until they reached the verse: “Salvation belongs to the Lord; Your blessing be upon Your people. Sela” (Psalms 3:9), which is the end of that psalm.
It is related that Rabbi Yehoshua ben Levi would recite these verses to protect him from evil spirits during the night and fall asleep while saying them. The Gemara asks: How could he do that? But doesn’t Rabbi Yehoshua ben Levi himself say: One is prohibited from healing himself with words of Torah? The Gemara answers: To protect oneself is different, as he recited these verses only to protect himself from evil spirits, and not to heal himself.
The Gemara challenges: But rather, when Rabbi Yehoshua ben Levi said that this is prohibited, he was referring to a situation where there is already a wound and one recites these verses in order to heal himself. But if there is already a wound and he recites these verses over it, is only this prohibited, and nothing more? But didn’t we learn in a mishna (Sanhedrin 90a), that one who whispers an incantation over a wound has no share in the World-to-Come? The Gemara answers: Wasn’t it stated with regard to that mishna that Rabbi Yoḥanan says: The mishna was taught with regard to one who spits into the wound and then whispers these verses. And the reason for the severity of this action is that the name of Heaven must not be mentioned in connection with spitting, as doing so is a show of contempt for God.
§ The mishna teaches that as part of the consecration ceremony, the court would move forward, and two thanks-offerings would be brought after them, and all of the Jewish people would follow behind them. The Gemara asks: Is this to say that the members of the court walk in front of the thanks-offering? But isn’t it written in the verse from which this ceremony is derived: “And I placed two large thanks-offerings, and we went in procession to the right upon the wall, toward the dung gate; and after them went Hoshaiah, and half of the princes of Judah” (Nehemiah 12:31–32)? The Gemara answers: This is what the mishna is saying: The court moves forward. And how is this done? The two thanks-offerings move forward, and the court follows after them.
The Gemara clarifies this point: How exactly did the two thanks-offerings move forward? Rabbi Ḥiyya and Rabbi Shimon, son of Rabbi Yehuda HaNasi, disagree about this. One Sage says: One thanks-offering alongside the other. And one Sage says: One behind the other. According to the one who says that the two offerings moved one alongside the other, the thanks-offering that the mishna refers to as the inner one is that which is closest to the wall. According to the one who says that the two offerings moved one behind the other, the thanks-offering that is called the inner one is that which is closest to the members of the court advancing behind the thanks-offerings.
The Gemara analyzes these two opinions: We learned in the mishna: When they would reach the end of the place that they desired to consecrate, the inner thanks-offering would be eaten and the outer one would be burned. Granted, according to the one who says that the two thanks-offerings moved forward one behind the other, and that the inner one is the one that was in the rear, it is due to this that the inner one is eaten, because the outer one came before it and consecrated the additional area, so that it is now a sanctified place fit for the eating of the thanks-offering loaves. But according to the one who says that the two thanks-offerings moved forward one alongside the other, the two of them together consecrated the additional area. Why, then, is the inner one eaten and the outer one burned?
The Gemara asks: And according to your reasoning, according to the one who says that the two offerings moved forward one behind the other, does one offering by itself consecrate the area? Didn’t we learn in the mishna that with regard to any addition that was not made with all these ceremonial procedures, the addition is not consecrated? And even according to the one who says (see 16a) that the correct reading of the mishna is: With regard to any addition that was not made with any one of all these ceremonial procedures, the addition is not consecrated, nevertheless, these two thanks-offerings are one mitzva, and one without the other would not consecrate the area.
Rather, Rabbi Yoḥanan said:
Based on a ruling of a prophet the loaves of one thanks-offering were eaten, and based on a ruling of a prophet the loaves of the other thanks-offering were burned. The prophets Haggai, Zechariah, and Malachi, who lived at the time of Ezra and Nehemiah’s reconsecration of Jerusalem, instructed the people concerning how the ceremony should be conducted, without providing reasons for the procedures.
זוהר
יוֹמָא חַד הֲוָה חָלַשׁ רַבִּי יוֹסֵי. עָאל לְגַבֵּהּ רַבִּי אַבָּא וְרַבִּי יְהוּדָה וְרַבִּי יִצְחָק חָמוּ לֵהּ דַּהֲוָה נָפִיל עַל אַנְפּוֹי וְנָאִים יָתְבוּ. כַּד אִתְעַר חָמוּ לֵהּ לְאַנְפּוֹי דְּחַיְּכִין. אָמַר לֵהּ רַבִּי אַבָּא מִלָּה חַדְתָּא חֲמִיתָא אָמַר לֵהּ וַדַּאי דְּהַשְׁתָּא סָלְקָא נַפְשָׁאי וְחָמִית יְקָרָא מֵאִנּוּן דְּמָסְרוּ גַּרְמַיְהוּ עַל קִדּוּשָׁא דְּמָארֵיהוֹן דַּהֲווֹ עָאלִין בִּתְלֵיסַר נַהֲרֵי דַּאֲפַרְסְמוֹנָא דַּכְיָא. וְקֻדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשַׁע בְּהוּ וַחֲמִינָא מַה דְּלָא יָהֲבוּ לִי רְשׁוּתָא לְמֵימָר וְשָׁאִילְנָא לוֹן אֲמֵינָא הַאי יְקָרָא דְּמָאן הוּא אָמְרוּ לִי מֵאִנּוּן דִּרְחִימוּ לְמָארֵיהוֹן בְּהַהוּא עָלְמָא וּמִמַּה דְּחָמִית נַפְשָׁאי וְלִבָּאי אִתְנָהִיר וְעַל דָּא אַנְפָּאי חַיְּכִין. אֲמַר לֵהּ רַבִּי אַבָּא זַכָּאָה חוּלָקָךְ אֲבָל אוֹרָיְתָא אַסְהִיד בְּהוּ דִּכְתִיב (ישעיה סד) עַיִן לֹא רָאָתָה אֱלֹקִים זוּלָתֶךָ יַעֲשֶׂה לִמְחַכֶּה לוֹ. אָמַר לֵהּ רַבִּי יְהוּדָה הָא שְׁאִילוּ חַבְרַיָּא דָּא דִּכְתִיב יַעֲשֶׂה תַּעֲשֶׂה מִבָּעֵי לֵהּ. אֲמַר לֵהּ הָא אִתְּמַר אֲבָל רָזָא דְּמִלָּה הַיְנוּ דִּכְתִיב (תהלים כז) לַחֲזוֹת בְּנֹעַם יְיָ וּלְבַקֵּר בְּהֵיכָלוֹ וְאוֹקְמוּהָ. נֹעַם יְיָ הַהוּא דְּאַתְיָא מֵעַתִּיקָא קַדִּישָׁא דְּקֻדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעְשַׁע בֵּהּ דְּהָא הַהוּא נֹעַם מֵעַתִּיקָא נַפְקָא. וּלְבַקֵּר בְּהֵיכָלוֹ בְּהֵיכָלָא עִלָּאָה עַל כֹּלָּא אוּף הָכָא עַיִן לֹא רָאָתָה אֱלֹקִים זוּלָתֶךָ יַעֲשֶׂה מָאן הַהוּא עַתִּיקָא סְתִימָא דְּכֹלָּא דְּהָא בֵּהּ תַּלְיָא. אָמַר לֵהּ וַדַּאי הָכִי הוּא. זַכָּאָה חוּלָקֵיהוֹן דְּאִנּוּן דִּרְחִימוּתָא דְּמָארֵיהוֹן מִתְדַּבְּקָן בְּהוּ לְאִלֵּין לֵית שִׁעוּרָא לְחוּלָקְהוֹן בְּהַהוּא עָלְמָא. אָמַר רַבִּי יִצְחָק כַּמָּה מָדוֹרִין עַל מָדוֹרִין אִית לְהוּ לְצַדִּיקַיָּא בְּהַהוּא עָלְמָא וּמָדוֹרָא עִלָּאָה דְּכֹלָּא אִנּוּן דִּרְחִימוּתָא דְּמָארֵיהוֹן אִתְקַשָּׁר בְּהוּ דְּהָא מָדוֹרֵיהוֹן אִתְקַשָּׁר בְּהֵיכָלָא דְּסָלִיק עַל כֹּלָּא. מַאי טַעֲמָא בְּגִין דְּקֻדְשָׁא בְּרִיךְ הוּא בְּהַאי אִתְעַטָּר:
יוֹם אֶחָד הָיָה חוֹלֶה רַבִּי יוֹסֵי, נִכְנְסוּ אֵלָיו רַבִּי אַבָּא וְרַבִּי יְהוּדָה וְרַבִּי יִצְחָק. רָאוּ אוֹתוֹ שֶׁהָיָה נוֹפֵל עַל פָּנָיו וְיָשֵׁן. יָשְׁבוּ. כְּשֶׁהֵקִיץ מִשְּׁנָתוֹ, רָאוּ אֶת פָּנָיו שֶׁהָיוּ שׂוֹחֲקוֹת. אָמַר לוֹ רַבִּי אַבָּא, דָּבָר חָדָשׁ רָאִיתָ. אָמַר לוֹ, וַדָאי, כִּי עַתָּה עָלְתָה נַפְשִׁי וְרָאַתָה הַכָּבוֹד שֶׁל אֵלּוּ שֶׁמָּסְרוּ עַצְמָם עַל קְדוּשַׁת אֲדוֹנָם, שֶׁהָיוּ נִכְנָסִים בְּי''ג נַהֲרוֹת אַפַרְסְמוֹן טָהוֹר. וְהַקָּבָּ''ה מִשְׁתַּעֲשֵׁעַ בָּהֶם. וְרָאִיתִי מַה שֶּׁלֹּא נָתְנוּ לִי רְשׁוּת לוֹמַר. וְשָׁאַלְתִּי לָהֶם וְאָמַרְתִּי: ''כָּבוֹד שֶׁל מִי הוּא. ''. אָמְרוּ לִי, שֶׁהוּא שֶׁל אֵלּוּ שֶׁאָהֲבוּ אֶת אֲדוֹנָם בָּעוֹלָם הַהוּא, דְּהַיְנוּ בָּעוֹלָם הַזֶּה. וּמִמַּה שֶׁנַפְשִׁי רָאֲתָה הוּאָר לִבִּי, וְעַל כֵּן פָּנַי שׂוֹחֲקוֹת. אָמַר לוֹ רַבִּי אַבָּא, אַשְׁרֵי חֶלְקְךְ, אֲבָל הַתּוֹרָה מֵעִידָה בָּהֶם, שֶׁכָּתוּב, עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתֶךְ יַעֲשֶׂה לִמְחַכֶּה לוֹ. אָמַר לוֹ רַבִּי יְהוּדָה, הַרֵי שָׁאַלוּ הַחַבֵרִים, זֶה שֶׁכָּתוּב יֵעָשֶׂה, ''תֵּעָשֶׂה'' הָיָה צָרִיךְ לוֹמַר, עַל זֶה שֶׁכָּתוּב ''זוּלָתֶךְ'' לָשׁוֹן נוֹכַח. אָמַר לוֹ, הַרֵי לָמַדְנוּ. אֲבָל סוֹד הַדָּבָר הוּא, הַיְנוּ שֶׁכָּתוּב, לַחֲזוֹת בְּנֹעַם יְיָ וּלְבַקֵּר בְּהֵיכָלוֹ. וְהֶעְמַדְנוּ, נֹעַם יְיָ, הַיְנוּ הַשֶּׁפַע הַבָּא מֵעַתִּיקָא קַדִישָׁא, שֶׁהוּא הַכֶּתֶר, שֶׁהַקָּבָּ''ה מִשְׁתַּעֲשֵׁעַ בּוֹ. כִּי הַנֹּעַם הַהוּא יוֹצֵא מֵעַתִּיקָא. וּלְבַקֵּר בְּהֵיכָלוֹ, הַיְנוּ הָהֵיכָל הָעֶלְיוֹן עַל הַכֹּל, שֶׁהוּא בִּינָה. אַף כָּאן עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתֶךְ יַעֲשֶׂה, מִי יַעֲשֶׂה, הַיְנוּ אוֹתוֹ עַתִּיקָא הַסָּתוּם מִכֹּל, כִּי בוֹ תָּלוּי שֶׁפַע זֶה, וְעַל כֵּן כָּתוּב ''יַעֲשֶׂה'' לָשׁוֹן נִסְתָּר. אָמַר לוֹ, וַדָאי כָּךְ הוּא. אַשְׁרֵי חֶלְקָם שֶׁל אֵלוּ שֶׁאַהֲבַת אֲדוֹנָם נִתְדַבְּקָה בָּהֶם לְאֵלּוּ אֵין שִׁיעוּר לְחֶלְקָם בָּעוֹלָם הַהוּא. אָמַר רַבִּי יִצְחָק, כַּמָה מְדוֹרִים עַל מְדוֹרִים יֵשׁ לַצַדִיקִים בָּעוֹלָם הַהוּא, וְהַמָּדוֹר הָעֶלְיוֹן מִכֻּלָּם, הוּא לְאוֹתָם שֶׁאַהֲבַת אֲדוֹנָם נִקְשֶׁרֶת בָּהֶם, כִּי הַמָּדוֹר שֶׁלָהֶם נִקְשָׁר בַּהֵיכָל הָעוֹלֶה עַל הַכֹּל. מַה הַטַּעַם הוּא, מִשּׁוּם שֶׁהַקָּבָּ''ה בָּזֶה מִתְעַטֵר.
הלכה פסוקה
א. כָּל הַבְּרָכוֹת כֻּלָּן אַף עַל פִּי שֶׁבֵּרֵךְ וְיָצָא יְדֵי חוֹבָתוֹ מֻתָּר לוֹ לְבָרֵךְ לַאֲחֵרִים שֶׁלֹּא יָצְאוּ יְדֵי חוֹבָתָן כְּדֵי לְהוֹצִיאָן חוּץ מִבִּרְכַּת הַהֲנָיָה שֶׁאֵין בָּהּ מִצְוָה שֶׁאֵינוֹ מְבָרֵךְ לַאֲחֵרִים אֶלָּא אִם כֵּן נֶהֱנֶה עִמָּהֶן. אֲבָל בִּרְכַּת הַהֲנָיָה שֶׁיֵּשׁ בָּהּ מִצְוָה כְּגוֹן אֲכִילַת מַצָה בְּלֵילֵי הַפְּסָחִים וְקִדּוּשׁ הַיּוֹם הֲרֵי מְבָרֵךְ לַאֲחֵרִים וְאוֹכְלִים וְשׁוֹתִים אַף עַל פִּי שֶׁאֵינוֹ אוֹכֵל עִמָּהֶן:
ב. כָּל הַשּׁוֹמֵעַ בְּרָכָה מִן הַבְּרָכוֹת מִתְּחִלָּתָהּ וְעַד סוֹפָהּ וְנִתְכַּוֵּן לָצֵאת בָּהּ יְדֵי חוֹבָתוֹ יָצָא. וְאַף עַל פִּי שֶׁלֹּא עָנָה אָמֵן. וְכָל הָעוֹנֶה אָמֵן אַחַר הַמְבָרֵךְ הֲרֵי זֶה כִּמְבָרֵךְ וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ חַיָּב בְּאוֹתָהּ בְּרָכָה. הָיָה הַמְבָרֵךְ חַיָּב מִדִּבְרֵי סוֹפְרִים וְהָעוֹנֶה חַיָּב מִן הַתּוֹרָה לֹא יָצָא יְדֵי חוֹבָתוֹ עַד שֶׁיַּעֲנֶה אוֹ עַד שֶׁיִּשְׁמַע מִמִּי שֶׁהוּא חַיָּב בָּהּ מִן הַתּוֹרָה כָּמוֹהוּ:
Blessings, even when they have already been recited by a person in fulfillment of his obligation, may be said by him, a second time, on behalf of others who have not said them, so as to free them of their obligation. Blessings recited on partaking of refreshments, when this is not a religious duty, form an exception. A person may only recite the blessings on behalf of others, when he also partakes of the refreshment. But when the refreshment is also a religious duty, as, for instance, eating unleavened bread on the first nights of Passover, eating bread or drinking wine at the inauguration of Sabbath and Festival, a person may recite the blessings for others who eat and drink, without having to join them.
He who hears any blessing from beginning to end, with the intent to fulfill his obligation (to recite that blessing) has fulfilled his obligation, even if he has not responded "Amen". Whoever responds Amen after a blessing has been said is in the same category with the reciter, provided that the latter was under the obligation of saying such a blessing. If the reciter's obligation was only Rabbinical, while the respondent's was Scriptural, the latter does not fulfill his duty unless he responds Amen or listens to the recital of the blessing by one who is under a scriptural obligation.
מוסר
כְּתִיב (שמות לד) פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים. וְעֹשֶׂה חֶסֶד לָאֲלָפִים הֲרֵי מִי שֶׁזָּכָה מְרֻבָּה מִדָּה טוֹבָה חָמֵשׁ מֵאוֹת אִם כֵּן מִי שֶׁהָיָה רָאוּי לִהְיוֹת שָׁנָה אֶחָת בְּגַן עֵדֶן לָמָּה יִהְיֶה בְּגַן עֵדֶן יוֹתֵר עַל חֲמֵשׁ מֵאוֹת שָׁנָה, אֶלָּא מִי שֶׁעוֹבֵר עַל מְנָת שֶׁלֹּא לְקַבֵּל פְּרָס וּמִשִּׂמְחַת לֵב אוֹהֵב הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין הֶפְסֵק לְטוֹבוֹתָיו, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ. וּכְתִיב (תהילים לז) יוֹדֵע ה' יְמֵי תְמִימִים וְנַחֲלָתָם לְעוֹלָם תִּהְיֶה. וְלָמָּה אוֹהֵב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָבוֹתִ מִפְּנֵי שֶׁכָּל הַיּוֹם וְכָל הַלַּיְלָה לֹא הָיָה לִבָּם פּוֹנֶה מִלְּהַרְהֵר אַחַר חֶפְצֵי שָׁמַיִם, שֶׁנֶּאֱמַר (משלי כג) כִּי אִם בְּיִרְאַת ה' כָּל הַיּוֹם. כְּמוֹ שֶׁנֶּאֱמַר (בראשית כח) וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ. וְאַתָּה תִּקְרָא: וַיִּיקַץ יַעֲקֹב מִמִּשְׁנָתוֹ. אַרְבָּעָה וְעֶשְׂרִים פְּסוּקִים אַבְרָהָם יִצְחָק וְיַעֲקֹב בְּפָסוּק אֶחָד עַל הַסֵּדֶר, אֲבָל שְׁאָר פְּסוּקִים שֶׁל הָאָבוֹת אֵינָם עַל הַסֵּדֶר, כְּגוֹן וַיָּבֹא יַעֲקֹב אֶל יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָאַרְבַּע, אֲשֶׁר גָּר שָׁם אַבְרָהָם וְיִצְחָק הֲרֵי אֵינוֹ עַל הַסֵּדֶר וּלְכָךְ אַרְבָּעָה וְעֶשְׂרִים עַל הַסֵּדֶר, כִּי הָיוּ כָּל אַרְבָּעָה וְעֶשְׂרִים שָׁעוֹת שֶׁלֹּא הָיָה לָהֶם פְּנַאי מֵחֶפְצֵי שָׁמַיִם אֲפִלּוּ בַּחֲלוֹם שֶׁנֶּאֱמַר (תהילים קלט) וְלִי מַה יָּקְרוּ רֵעֶיךָ. וּכְתִיב הֱקִיצֹתִי וְעוֹדִי עִמָּךְ: