SHAVUOSs2020 פ”שת

דוד תב תידוהי תמשנ יוליעל

בקעי ןב ריאמ תמשנ יוליעל

הרות ירבדארמגב תועובשתועובש ינינעהכלהב תועובש

Silver:

GOLD

Yad Mordechai Trust

SILVER

Best Wishes,Family I Levy

AnonymousSponsors

Nathan & Hazel Gluck & Family

תמשנ יוליעלריאמ תב הנינ

From grateful parents thanking all those who have spent so much time and energy on this amazing project -

kol hakavod

BRONZE

תמשנ יולעלהרש תב הכלמ

Meir Golda Trustתמשנ יולעליכדרמ ןב ןתנ

תמשנ יוליעלןהכה םייח ’ר ןב באז ’ר

תמשנ יולעלהכורב תרמ

ה׳ע הדוהי םיקילא ׳ר תב

SD ManagementMiguel & Fabiana

Abadi

Anonymous Sponsors

Family Faglemanתמשנ ילועל

ל'ז הירא הדוהי 'ר ןב ילתפנ 'ר

Tim & Lauren Dempsey

תמשנ יולעלבקעי ןב סחנפ

Family Fine

In memory of

Professor Malcolm

and Mrs Shirley Huglin

So special that so many boys

learning together, Kol

Hakavod, Shuly and Feigy

Family B Adler

תמשנ יוליעל

ןב ל"ז ךונח הילדג

י"נ חספ םהרבא

תמשנ יולעל

ןב באז ןימינב

םהרבא

Hatzlocha to

The Home Beis

PROJECT PARTNERS

SPONSORSWe would like to thank our generous sponsors who ensured that the booklet was professionally printed and delivered

Acknowledgements

We would like to take this opportunity to thank the many people who have devoted a tremendous amount of time and energy to making this project a reality:

• The Rabbonim who have been there to offer advice and guidance on how to run this programme smoothly and correctly;

• Our team of Avreichim and Bochurim who have spent countless hours compiling and organising the content for this booklet;

• Raffi Maurer, our graphic designer, for designing and producing the booklet and posters;

• Our administrator and fundraisers, for devoting so much time to this programme;

Designed by Raffi Maurerraffimaurer@gmail.com | 07951450989

Letter from !e Home Beis TeamIn תור תליגמ there is an incredible message which is profoundly relevant to the period of time we are currently living through.

After ךלמילא and his two sons die, ימענ and her daughters-in-law, תור and הפרע , are left behind in poverty and disgrace. ימענ encourages them to return to their previous home, the palace of באומ , for a more promising future; הפרע accepts this advice and returns never to be heard of again.

d תור , however, declines ימענ 's offer and with utter conviction tells ימענ :

"!יקלא ךיקלאו ימע ךמע ...ךלא יכלת רשא־לא יכ"

"For wherever you go, I will go… your people shall be my people, and your G-d shall be my G-d!"

This was the start of תור 's journey, and because of this she was הכוז to have דוד , and ultimately חישמה ךלמ , as her descendants.

In the same way, this is the very commitment which לארשי ללכ , and especially all those that are participating in The Home Beis תועובש Programme, are making during these difficult times. ה' sent us this virus which led to the closure of our Shuls, schools and

םישרדמ יתב ; and we could have seen this as a message from ה' to “go home” and leave his side.

But, we are telling ה' every day:

"!ךלא יכלת רשא־לא יכ"

"For wherever you go, I will go!"

Despite the difficulties you send our way, we will grab onto you and never let go. We are by Your side forever! This is the biggest commitment a Jew can make to ךורב שודקה

אוה .

May we all be הכוז to have a beautiful בוט םוי and be לבקמ the הרות with true החמש , may we soon be הכוז to see the end of these difficult times, and may we be הכוז to see חישמ come soon, ונימיב הריהמב .

We hope you enjoy this booklet!

No part of this booklet may be reproduced in any form - photocopy, or otherwise - even for personal use without explicit permission from the copyright holder.

The publication of this work involved extensive research and costs, and the rights of the copyright holder will be strictly enforced.

הכלהב תועובשA variety of sugyas analysing some of the תוכלהrelated to תועובש .

1

תועובש ינינע

Providing a deeper look into the םיגהנמ andfundamental ideas of תועובש itself.

31

ארמגב תועובש

Structured ארמג learning of the תויגוס relating to הרות ןתמ .

50

הרות ירבד

A collection of thoughts and questions to enlighten your בוט םוי .

63

CONTENTS

s2020 פ”שת s2020 פ”שת

INTRODUCTION

In these םירועיש we analyse many halachic issues pertinent to תועובש . Starting from

the םיקוספ and the ארמג and working through to modern day םיקסופ we aim to

cover the basic concepts of the תויגוס . In general as you work through the booklet

the םירועיש become more challenging! (Generally, please do not rely on these

םירועיש to actually pasken a הלאש , ask your Rov.)

CONTENTS

Standing for the תורבדה תרשע 2

רחשה תכרב after ליל ןוקת 8

Meaty Meals and Cheesecake 15

Flowers in Shul, Wonderful or רוסא ? 23

הכלהב תועובש

1

הכלהב תועובש

Standing for theתורבדה תרשע

Should we stand for the leining of the תורבדה d תרשע ?

2

However, let’s take a look at the רמ"א:

t If you are learning this booklet on the night of שבועות, and you are in Shul (which you probably

aren’t this year), then you would be about to hear the עשרת הדברות being leined during שחרית. Most people in Ashkenazi Shuls stand up during the עשרת הדברות. However, if you look around carefully you may still see some people sitting down, and in Sephardi Shuls everyone is sitting. Why is this?

Who is correct? Let’s take a look…

Introduction:

Before we look at sitting and standing during the עשרת הדברות, let’s discuss leining during the rest of the year. In most Shuls you will see some people sitting and some standing, why

is this?

General Leining

שו"ע קמו:ו

בעת שקורין בתורה. אין צריך לעמוד מעומד

מקור

Vocab Words

To stand upright לעמוד מעומד

t

חכמינו

• Last ראשון, lived 1488-1575• Wrote the שלחן ערוך, the ‘last word’ of Halacha (together

with the רמ"א for Ashkenazim) • Was also incredibly knowledgeable in קבלה, the hidden

part of תורה, and had a מלאך who taught him theseareas of תורה

• Fled from Spain and Portugal due to decrees againstJews and died in Tzfat, ארץ ישראל.

רב יוסף קארו

רמ"א שם

ויש מחמירין ועומדין.הג"ה:

מקור

חכמינו

t

יסרליסאשה מב ר • , lived from 1530-1572 in Poland, a very early אחרון

• His most famous work is his notes on the שלחן ערוך • His additions to the שלחן ערוך start with the word הג"ה, which

means a note• He is viewed generally as the final say in Ashkenazi הלכה• He was also knowledgeable in קבלה (the secret parts of תורה),

philosophy, astronomy and history.

רמ"א

d

What is the reason for this?

משנה ברורה שם

מפני שצריך האדם להעלות בדעתו כששומע ס"ל דראוי...לעמוד

, ובהר סיני הקריאה מפי הקורא כאלו קבלה אותה שעה מהר סיני

היו כל ישראל עומדין.

מקור

Vocab Words

ליה אסביר –ס"ל ראוי

אותה שעה

He holds

It is appropriate

At that time

The משנה ברורה adds 2 clarifications about this psak:

משנה ברורה שם

, וכן נהגו.דהעיקר כסברא הראשונה ( כתב הפרי חדש והגר"א 1

ועל ידי זה אין דעתו ( ומי שהוא איש חלש וקשה לו לעמוד, 2

. מיושבת לכוין היטב לקול הקורא, יש לו לישב

מקור

Vocab Words

חלש מיושבת

היטב

Weak

Settled

Well

Firstly, the מנהג and general agreement amongst the פוסקים is to sit during leining. Secondly, if you are unable to concentrate on the

leining if you stand up then you should for sure sit down.

It is important to note that even though you may be allowed to sit in front of a ספר תורה, you still have to act with extreme respect.

שולחן ערוך יו"ד רפב:א

חייב אדם לנהוג כבוד גדול בספר תורה. ומצוה לייחד לו מקום,

ולא יחזור פניו...אלא ישב ולכבד המקום ההוא, ולהדרו ביותר...

.לפניו בכובד ראש וביראה ופחד

מקור

Vocab Words

לנהוג לייחד ולהדרו

יחזור פניו

צבצבצבצבצ

כובד ראש

פחד

To act

To set aside

And to beautify

Turn your back to

it

Seriousness

Fear

You cannot turn your back to the ספר תורה even if you are sitting down. You must also act in a hugely respectful manner.

1. Who says you don’t need to stand during leining?2. Who says there are those who say you should

stand?3. What is the reason given for this by the משנה ברורה? 4. When would everyone agree you should sit?5. What must you make sure to do if you are sitting

down during leining?6. Give three facts about the רמ"א/שלחן ערוך.

Quick Quiz

הדברותעשרת So, we have discovered that the general consensus is that you don’t need to stand for leining, although there are some who are מחמיר to stand. What about standing for the

?This seems to be a much more accepted custom, where is its source ?עשרת הדברות

Firstly, we are actually going to see why some people are very careful not to stand. The :was sent precisely our question, let’s see his response רמב"ם

שו"ת רמב"ם מט

שאילה: מה תאמר )בעיר( והיה מנהגם מקדם...שיעמדו כולם בעת

קריאת הדברות בספר תורה בציבור?

תשובה: ...שכל איש אשר יעמוד בעת קריאת ספר תורה בעשר

לפי שמעשה זה הוא דרכי המינים אשר הדברות ראוי לגעור בו.

...מאמינים כי לעשר הדברות יש להם יתרון על שאר התורה

מקור

Vocab Words

ראוי לגעור בו

עעעעעע

מינים יתרון

It is appropriate to

complain to him

Heretics

Importance

The רמב"ם very strongly argues against standing for the עשרת הדברות. He thinks that this would make people believe that the עשרת הדברות are more important than the rest of

the תורה, just like the מינים. As Jews we believe that the entire תורה is of equal, incredible importance!

ברכות יב.

רות )הכהנים( ת הדב ר היה אם שמוע״, ,קורין עש מע״, ״ו ״ש

הודה אמר הנים. אמר רב י כת כ יציב״, ועבודה, ובר ת ו ר״, ״אמ אמ ״וי

מואל: ן" ש קרות כ קשו ל ין ב גבול , אלא )העשרת הדברות( אף ב

ין ינ פני תרעומת המ טלום מ ר ב ".שכב

רש"י שם

אין שאר תורה " ,שלא יאמרו לעמי הארץ –מפני תרעומת המינין

..."אמת

מקור

Vocab Words

עבודה

עעעעעעעעעעע בגבולין

עעעעעעעעעעע בטלום

תרעומת

The ברכה of רצה in

שמונה עשרה

Places not in the

בית המקדש

Got rid of them

The claims

This concern of the רמב"ם is not a new one. In the בית המקדש the כהנים who were doing the עבודה davened a shorter form of שחרית, part of which was to read the עשרת הדברות.

Reb Ovadia Yosef paskens like this רמב"ם, and the general Sephardi custom is not to stand during the עשרת הדברות:

ילקוט יוסף או"ח קמה:יב

,ד בשעת קריאת עשרת הדברות שבפרשת יתרווהגים לעמונ שי

,ואין זה מנהג נכון על פי ההלכה .או בחג השבועות , ובפרשת ואתחנן

פן יאמרו שדוקא תורה זו מן ,שכבר כתב הרמב"ם שיש לחוש בזה

!השמים ולא השאר

מקור

Vocab Words

נכון

השארCorrect

The remainder

There are some prevalent Ashkenazi גדולים who also pasken that you shouldn’t stand during the עשרת הדברות, amongst them Reb Elyashiv.

חכמינו

t

• Lived 1920-2013 in Iraq, Egypt and Israel • Was the Sephardi Chief Rabbi of Israel for ten years,

from 1973-1983 • His תשובות, answers to halachic questions sent to him,

are famous for demonstrating his incredible breadth of knowledge

• He had an incredible memory; when he was young and poor, he used to ask the book seller to allow him to read the ספרים once without buying them in order to memorise them

• His son, Reb Yitzchak Yosef, is the current Sephardi Chief Rabbi of Israel, and he recorded many of his father’s halachic rulings in the immense work ילקוט יוסף.

רב עובדיה יוסף

Can you think though of a person who even the רמב"ם would agree could stand during the ?עשרת הדברות

ילקוט יוסף שם

אין כל איסור ,הנוהגים לעמוד במשך כל זמן הקריאה

. במה שממשיכים לעמוד גם בעת קריאת עשרת הדברות

מקור

Vocab Words

משך

ממשיכים

During

Continue

If you stand for leining the entire year, like we saw in the רמ"א above, then standing for the doesn’t show that they are more important to you than any other part of the עשרת הדברות

!would agree that there is no concern רמב"ם Even the !תורה

Ok, so we have seen why there could be major problems standing for the עשרת הדברות. So, what are the reasons why so many people do stand? And what about the problem raised by

the רמב"ם?

הליכות שלמה תפילה יב:ל

ומה שנוהגים רבים לעמוד בעת קריאת עשרת

הדברות...אף דמבואר בתשובות הרמב"ם שאסור לעשות

נראה דבזמננו שהכל יודעים שאין זה אלא לזכר כן,

. המעמד הנבחר בהר סיני, אין בזה חשש

מקור

Vocab Words

המעמד הנבחר הההה

חשש

The incredible

occasion

Concern

Reb Shlomo Zalman Auerbach writes that nowadays there is no concern for the רמב"ם since everyone knows that the reason we stand for the עשרת הדברות is because we try to recreate

the giving of the תורה on הר סיני, not because the עשרת הדברות are more important.

Reb Moshe Feinstein writes two further reasons why there is no concern for the רמב"ם nowadays:

שו"ת אגרות משה ד:ככ

,ל פסחשבשלח ובשביעי רשת בפ שנהגו לעמוד גם בשירת הים( 1

שלא שייך שם דברי א עוד דברים שעומדים אף כשמזה רואין שאי

.המינים

שלא אירע שהמינים יטעו את אין להקפיד בשביל זה כל זמן ( 2

...ארץה מי הע

מקור

Vocab Words

להקפיד

אירע

יטעו

To be concerned

Occurred

Mislead

Firstly, since we also stand for the שירה, the claim of the מינים that the עשרת הדברות are more important is not proven by us standing for it. And secondly, we can look around and see

that the מינים are not successfully convincing people that the עשרת הדברות are more important, so there is no problem. For these reasons as well as others, most Ashkenazi .עשרת הדרבות say there is no problem in standing for the פוסקים and some Separdi פוסקים

Just one note: we can see from both the משנה ברורה and Reb Shlomo Zalman Auerbach that

when we are listening to leining, and particularly the עשרת הדברות, we should imagine ourselves

as once again standing at הר סיני, listening to 'ה giving us the תורה. This surely adds an incredible

level to leining!

1. Who says you don’t need to stand during leining? Who says there are those who sayyou should stand? Why?

2. Who says that you shouldn’t stand during the עשרת הדברות? Why? 3. When would even he agree that you can stand during the עשרת הדברות? 4. What are the reasons given why nowadays there may be no concern standing during

the עשרת הדברות?

Summary Quiz

הכלהב תועובש

רחשה תכרבa!er ליל ןוקת

If someone has been awake all night, what should they do regarding the רחשה תכרב ?

t Introduction:

Every day when we wake up, we say a whole series of ברכות which are known collectively as ברכות every day? And what happens if I have ברכות Have you ever wondered why we say these .השחר

stayed up the whole night? Or sleep during the day? Let's have a look...

ברכות השחרLet's start with the גמרא in ברכות discussing when we say each ברכה every day...

:ברכות ס

י תת ב ה שנ מ ר: ״אלהי, נש תער אומ י מ מע קול "...כ י ש כרוך א: ״ב ימ א, ל ין ...תרנגול ין ב ינה להבח י ב תן לשכו אשר נ

ין ילה״.יום וב רים״. ל …פוקח עו כי פתח עיניה, לימא: ״ברו…מתיר אסורים״. כי לביש, יתיב, לימא: ״ברו כי תריץ ו

…זוקף ביש ערומים״. כי זקיף, לימא: ״ברו …מל לימא: ״ברואר פופים״. כי נחית ל …רוקע הארץ על כ עא, לימא: ״ברו

עדי גבר״. כי סיים …המכין מצ סגי, לימא: ״ברו המים״. כי מכי״. כי אסר ר ל צ …שעשה לי כ סאניה, לימא: ״ברו מ

… ייניה, לימא: ״ברו בואהמ ראל בג רה״. כי פריס וזר יש… ארה״עסודרא על רישיה, לימא: ״ברו תפ ראל ב כי ...וטר יש

צונו על ותיו ו מצ שנו ב …אשר קד דיה ,לימא: ״ברו משי יטילת ידים״. א: נ ימ יה, ל י אפ ש י מ יר ח "כ רוך…המעב י ב בל

י עפעפ ה מ י ותנומ ינ ע ינה מ ..."ש

מקור

Vocab Words

מתער תרנגולא

שכוי להבחין עורים

תריץ ויתיב ערומים

זקיף נחית לארעא

רוקע מסגי

המכין מצעדי גברהניאסיים מס

אסר המייניה אוזר

פריס סודרא משי אפיה

חבלי שינה תנומה מעפעפי

Awakens Rooster Rooster To differentiate The blind Arise and sits The naked Gets up straight Steps to the ground He spreads He walks Firms man’s strides Puts on his shoes Ties his belt Surrounds Spreads his turban Washes His face The binds of sleep Slumber from my eyelids

Originally, every day we would say each ברכה as we do the action which the ברכה is thanking on the rooster’s crow when we hear it, and the ברכה for; for example, we would make a ה׳

,in Shul ברכות on shoes when we put them on. Nowadays, however, we say most of the ברכה why is this?

שולחן ערוך מו:ב

נהגו ,שאינם יודעים אותם תמפני עמי הארצו...שיועכויוצאים ידי ,ועונין אמן אחריהם נסתכבית ה לסדרם ב

:חובתן

מקור

Vocab Words

עמי הארצות

לסדרם

עונין ויוצאים חובתן

More ignorant members of society To arrange them (i.e. to say them) And they answer And they fulfil Their requirement (to say the ברכות)

In summary: if one has slept for about half an hour, he can certainly say all the ברכות normally. If one didn't sleep half an hour, when it comes to the ברכות of אלוקי נשמה and

himself, but should rather get someone else who ברכה one should not recite the ,המעביר שנה has slept to say it on his behalf and he should have כוונה to fulfil his obligation and answer

.ברכה to that אמן

Nowadays, there are some people who wouldn’t be able to say the ברכות themselves, and therefore we say them all in Shul to allow others to answer אמן to us and fulfil their

obligation. (This is amongst other reasons.)

This is all very nice, but what happens if (like most!) you don’t actually hear a rooster in the morning? Or if you don’t wear a belt? Can you make the ברכה?

אורח חיים מו:חרמ”א

דאין יש אומרים דאפילו לא נתחיב בהן מברך אותן,

הברכה דוקא על עצמו אלא מברכים שהקדוש ברוך

.הוא ברא צרכי העולם

מקור

Vocab Words

נתחיב

דוקא

צרכי

Obligated (due to

personal

experience)

Specifically

Needs of

The השחר תוברכ do not depend on each individual person’s experiences but were rather instituted in order for each person to express

appreciation of 'ה’s kindness to the whole world every day. This is irrespective of whether, for example, a person himself heard a rooster

that morning or not. However, there are exceptions…

שערי תשובה מו:ז

כיון יש לדקדק קצת "המעביר שנה" בהך ברכה ד

. שאומרה על עצמו המעביר שנה מעל עיני

מקור

Vocab Words

המעביר שנה

לדקדק

The one who

removes sleep

To be particular

The שערי תשובה says that the ברכה of המעביר שנה may be different to the other ברכות as one says in המעביר שנה that ה׳ removes “sleep from my eyes.” How can one say this if he never went to sleep? The שערי תשובה also quotes the אליה רבה who adds that the same is true of

:paskens משנה ברורה Let’s see how the .אלוקי נשמה

משנה ברורה מו:כד

דיראה לשמע אלו השתי הברכות ומסיק בשערי תשובה

ואם ישן בלילה ששים נשמין, לכלי מאחר ויכוין לצאת.

. עלמא יש לו לברך אותם

מקור

Vocab Words

ומסיק

דיראה

ויכוין

ששים נשמים

לכלי עלמא

And it is concluded

That it appears

(correct)

And he shall intend

60 breaths (about

30 minutes)

According to

everyone

חכמינו

t

חפץ חיים• Lived 1839-1933 • Real name is Reb Yisroel Meir Kagan, but is

called the חפץ חיים after the title of his famous work on לשון הרע

• Wrote the ‘ משנה ברורה’, a renowned commentary on the שלחן ערוך

• Lived in Radin, Belarus.

So far, we have discussed general Ashkenazi psak. Let’s see how Sephardim pasken:

ילקוט יוסף הלכות חג השבועות אות יא

.ברכות השחר כל מנהיגו לברך

מקור

Vocab Words

Our (the Sephardi) מנהגנו

custom

Sephardim generally hold like ר’ עובדיה that even if one did not sleep, he can still say אלוקי can be ברכות The reason for this is that he holds even these two .המעביר שנה and נשמה

looked at in a general sense as praising ה׳ for waking people up and giving them their נשמות back.

1) Why do we say ברכות השחר every morning? 2) If one does not wear a belt that day, does he still say אוזר

?ישראל בגבורה 3) Which two ברכות must one have slept that night in order

to say according to the משנה ברורה? 4) How long does one have to sleep in order to be able to

say them? 5) What is the solution if one did not sleep?

Quick Quiz

תורהברכות ה Now that we have looked at the majority of the ברכות השחר, we can explore the הלכות of ?only once a day ברכות התורה Let's start by having a look at why we say the .ברכות התורה

Surely you should make the ברכה every time you are about to learn? תוספות below asks this question...

:תוספות ברכות יא

מאי שנא מסוכה שצריך לברך על כל אמרתם וא

?סעודה וסעודה לישב בסוכה

מקור

Vocab Words

מאי שנא

What is the

difference?

The רא"ש gives an incredible answer.

רא”ש ברכות פרק א סימן יג

ואפילו מסתבר שבני אדם שרגילין תמיד לעסוק בתורה,

כשיוצאין לעסקיהן ממהרים לעשות צרכיהם כדי לחזור

וללמוד ותמיד דעתם על לימודם, לא חשיב הפסק לענין

. וכן אם למד בלילה, הלילה הולך אחר היום ואין צריך הברכה

.לברך כל זמן שלא יישן

מקור

Vocab Words

מסתבר

שרגילין

לעסקיהם

ממהרים

חשיב

לענין

It is logical

Who are

accustomed

To their jobs

Hurry

Considered

Regarding

The רא”ש explains that the ברכות התורה are different to other ברכות. This is because even

when we are busy living our everyday lives, whether at work or school, we know that the main focus of our lives must always be on תורה and therefore it is never

considered an interruption to the original ות ברכ . However, sleeping would be an interruption to the original ותברכ , and therefore we make new ותברכ every morning.

חכמינו

t

רא"ש

ר בן יחיאלאש ב ר • • Lived 1259-1327 in Germany and Spain • He wrote an incredibly important work called the פסקי הרא"ש

which summarises and clarifies the relevant הלכות from the גמרא • He also wrote many letters in which he answers halachic

questions addressed to him, and a ספר מוסר called ארחות חיים • He lived through huge antisemitism and was forced to flee from

Germany to Spain • He was vehemently opposed to secular learning, especially

philosophy.

But does that mean that if you did not sleep you don’t need to say new ותברכ on the תורה?

משנה ברורה אורח חיים מז:כח

יש אומרים דאין צריך לברך בבוקר, ויש אם היה ניעור כל הלילה

בכל יום דומיא אומרים דצריך לברך כי קבעו חכמים ברכה זו

אך )ולכן אינו מברך( ברכות להקל דשאר ברכות השחר. וספק

...אם אפשר לו יראה לשמוע ברכות התורה מאחר

מקור

Vocab Words

ניעור

קבעו

דומיא

דשאר

להקל

Awake

Instituted

Similar

To the other

One should be

lenient

says that if one has a long sleep in the day before staying up the whole רבי עקיבא איגרnight, he should say ברכות התורה in the morning according to all opinions!

The logic he uses to explain why this is true is called a ‘ממה נפשך’ - meaning, it doesn’t matter who is right in our argument - as according to both opinions one should make new ות ברכ . If

it is true that the ברכות התורה were instituted each day to be like the other ברכות of ברכותותברכ then you need to make new השחר , as it is now a new day. If it is true that the ברכות are supposed to be said after every interruption then you also need to make a new התורה

as there was an interruption when you slept in the day. So, by the time the ,ברכה morning comes you for sure need new ברכות! (Geshmak!)

So, we have 2 opinions:

1. Some say that the ברכות התורה are unique as the whole time one is awake he never properly takes his focus off the תורה, as we saw in the רא"ש, and therefore one

never has to say new ותברכ unless he has slept.

2. Others say that the ות ברכ were instituted to be said every day, like the ברכות .and one must say them each morning even if he didn’t sleep at night ,השחר

Since it is a מחלוקת, the משנה ברורה concludes that one must not say the ות ברכ if he did not sleep; rather, one should try to hear it from someone who slept that night.

Based on this, what would be the דין if one slept during the day? Should he make the ותברכ when he wakes up?

שולחן ערוך מז:יא

שנת קבע ביום על מטתו הוי הפסק, ויש אומרים דלא

.הוי הפסק

מקור

Vocab Words

שנת קבע

הוי הפסק

A permanent sleep

Is an interruption

This מחלוקת seems to be the same מחלוקת as we had before! If you hold that the ברכות התורה were instituted to be said each day, then even if you had a long sleep during the day you do

not say a new ברכה as it has not yet been a new day. If you hold that the רה ברכות התו were not instituted for each day, but rather are said each time there has been an

interruption since you last learned i.e. sleep, then you do say a new ברכה after a daytime sleep, as there has been an interruption since you last learned. Once again, due to this

doubt we don’t make a ברכה in this case.

Based on this can you think of a case where one did not sleep at all during the night, but still says ברכות התורה the next morning according to all opinions?

משנה ברורה מז:כח

ובלילה ,שינת קבע על מטתואם היה ישן ביום

, פסק הגאון רבי עקיבא שלאחריו היה ניעור כל הלילה

.איגר דבזה לכולי עלמא צריך לברך בבוקר ברכות התורה

מקור

Vocab Words

שנת קבע

שלאחריו

A permanent sleep

After it

1. Originally when would you say the ברכות השכר? Why do we say them in Shul nowadays? 2. Why do I make a ברכה if I don’t hear a rooster?3. Which two of the השחר ברכות can you not make if you didn’t sleep at night according to the

?מ"ב Who argues with this? What should you do instead according to the ?משנה ברורה4. Why do we not say ברכות התורה every time we sit down to learn? 5. If one stays up the whole night, should he say ברכות התורה in the morning? Why? 6. When does everyone agree that even if he stayed up the whole night, he should say ברכות

?in the morning התורה

Summary Quiz

t

Because we did not manage to get through all the הלכות of making ברכות after being awake the whole night, here is a concise overview of all the relevant הלכות: (See if you can spot the ones we have already learnt!)

-As a general rule, if one fulfils his obligation for a ברכה through someone else, he should only respond ‘אמן’ andnot say ‘ברוך הוא וברוך שמו’ as it may be an interruption, though if he does he has still fulfilled his obligation. [ מ”ב [קכד:כא

- In any event, the ברכה should be said as soon after עמוד השחר (Dawn) as possible. [מג”א מז:יב]

על נטילת ידים (1 [ילקוט יוסף חג השבועת אות יא] .ברכה without a (Dawn) עמוד השחר hold that one should wash his hands at ספרדים -

They also hold, however, that .ברכה without a עמוד השחר likewise hold that one should wash his hands at אשכנזים -before davening שחרית one should go to the toilet and wash his hands again, this time with the ברכה of על נטילת [מ”ב ד:ל] .ידים

אשר יצר (2- Everyone agrees one should say אשר יצר after going to the toilet before davening [ילק”י שם ומ”ב שם] .שחרית

אלקי נשמה וברכת השחר (3- According to the ספרדים, all ברכות of ברכת השחר, including אלוקי נשמה, may be said even if one was awake the whole night. [ילק”י שם]

may be המעביר שנה and אלוקי נשמה may be said, but argue about whether ברכות agree that the other אשכנזים -said. Therefore, one should hear these two ברכות from someone who slept, or at least someone who follows the [מ”ב מו:כד] .ספרדים of the מנהג

- If one slept at night for 30 minutes, or at least thinks he might have, he can say these ברכות according to all opinions. If he had a long sleep the day before he may also say them. [נטעי גבראיל, הל’ שבועות פרק יט]

[טלית קטן[ ציצית (4- If one was awake the whole night, he cannot make a new ברכה on the ציצית he wore all night and must make a [שו”ע ח:טז ומ”ב שם] .instead טלית גדול on a ברכה

- If he does not wear a טלית גדול he can put on new ציצית and make a ברכה on them, or take off his current ציצית for about half an hour and then put them back on and make a new ברכה on them.

- Alternatively, he can hear the ברכה from someone who wears a טלית גדול, but should have כוונה to fulfil his חיוב and should adjust his own ציצית a bit as he hears the ברכה.

[נטעי גבריאל שם]

ברכות התורה (5] .may be said, even if one has not slept at all ברכות התורה hold that ספרדים - שם ילק”י ]

from someone who has slept or who follows ברכה and therefore one should hear the מחלוקת hold it is a אשכנזים -the מנהג of the ספרדים.

[מ”ב מז:כח]

- If one slept for about half an hour during the night, or had a long sleep the day before he can say רכות התורהב .

[מ”ב שם]

Summary הלכות:

הכלהב תועובש

Meaty Meals andCheesecake

Why can’t I have cheesecake as a desert for my meaty meal? How long do I need to wait?

t One of the first things people think about when they hear the word שבועות is cheesecake! However,

we need to be careful. After our meaty יום טוב סעודה, we all need to wait before having the cheesecake; some wait for six hours, some three, and others only one (!). In this שיעור we are going to clarify the הלכה of waiting between milk and meat. Why do you need to wait? Is this a דאורייתא or

?law? How long do we need to wait דרבנן

Introduction:

The Fundamentals It all begins in the תורה…

ספר שמות פרק כג פסוק יט

לא תבשל גדי בחלב אמו.

מקור

Vocab Words

A young lamb גדי

This איסור is repeated in שמות לד:כו and again in דברים יד:כא. Why is it repeated three times?

מסכת חולין דף קטו ע"ב

אחד לאיסור תנא לא תבשל גדי בחלב אמו ג' פעמים:

.אכילה, ואחד לאיסור הנאה, ואחד לאיסור בשול

מקור

Vocab Words

Benefit הנאה

By repeating the סוריא of milk and meat three times we learn that:

1) It is אסור to eat בשר וחלב

2) It is אסור to cook בשר וחלב

3) It is אסור to benefit from בשר וחלב.

Ok, this is all very nice, but if the תורה wanted to tell me that you can’t eat בשר וחלב, or have benefit from it, why not just write that? Why express it in terms of cooking all three times?

טור יורה דעה סימן פז

שאינו אסור מן והוציא איסור אכילה בלשון בישול לומר

התורה אלא דרך בישול, אבל מדרבנן אסור בכל ענין.

מקור

Vocab Words

והוציא

דרך בישול

בכל ענין

It expressed

If cooked in a

regular manner

In any way

There is only an איסור מן התורה to eat or to benefit from בשר וחלב if they were cooked together, this is why it writes all the אסורים in terms of cooking. Any other form of mixture of

milk and meat, like a cold meat and cheese sandwich, is only אסור מדרבנן. But the פסוק only talks about young goats, is this the only type of meat that is אסור to have with milk?

ד-פרק ט הלכה גרמב"ם הלכות מאכלות אסורות

ה מ ב בה ה בחל ה טהור מ א בשר בה ה אל ן התור סור מ ין א א

ה המה אינו טהור עוף, בין בחלב חיה בין בחלב ב שר חיה ו ... ב

לו בש פיכך מתר ל ומתר בהניה. אסור באכילה מן התורה, ל

יבואו לידי עו העם ו ש לא יפ די ש רים כ רי סופ אסור באכילה מדב ו

ל תורה. חלב ש אסור בשר ב

מקור

Vocab Words

בהמה טהורה

חיה עוף

כדי שלא יפשעו העם

A domesticated

kosher animal

A wild animal

A bird

So that people do

not become

negligent

t

חכמינו

• Early ראשון, lived from 1135-1204• Wrote two main works: מורה נבוכים on philosophy

and משנה תורה on הלכה• Widely regarded as one of the greatest of all

ראשונים • Worked as the chief doctor for the Sultan of

Egypt.•

רמב"ם

There is only an איסור מן התורה when:

1) The meat is from a domesticated kosher animal (גדי being an example, thisincludes cows, goats and sheep)

2) The milk is from a domesticated kosher animal.

Meat of a חיה, such as deer, and an עוף, such as chicken, is not אורייתאאסור מד if it is cooked in milk. However, חז"ל were worried that if they allowed this to be eaten it would lead to

people mixing the types of meat and milk that are אסור מן התורה, so they made it אסור מדרבנן.

Is the following מדרבנןאסור ,אסור מן התורה , or ?Why ?מותר

• I boiled my steak in cow’s milk• I added some butter to my chicken

soup• A cheese and beef salami sandwich• Putting soya milk in my cholent.

Quick Quiz

Note: Though this picture is

commonly thought to be the רמב"ם, it is

almost definitely not actually him.

Mind the Gap Now that we understand the איסור of בשר וחלב a bit better, we are ready to learn about the gap we leave between eating meat and milk. This gap is another גזירה דרבנן to stop people

eating milk and meat together.

מסכת חולין דף קה ע"א

גבינה, גבינה אכל בשר אסור לאכול אמר רב חסדא: "

. מותר לאכול בשר"

מקור

Vocab Words

Cheese גבינה

One cannot eat cheese after meat, but one can eat meat after cheese. Why?

רש"י שם

והוא נדבק בפה ומאריך מוציא שומןמשום דבשר

בטעמו.

מקור

Vocab Words

מוציא שומן

נדבק בפה

מאריך טעמו

It excretes fats

Stuck in the mouth

Prolongs its [the

meat] taste

According to רש"י when a person eats meat there is fatty residue left in his mouth and throat and one can still taste the meat for a while. (And of course, if there is meat actually between

one’s teeth then one needs to be concerned for the taste of the meat from those pieces.)

רמב"ם הלכות מאכלות אסורות פרק ט הלכה כח

נים ין הש ר של ב ש י הב פנ קנוח. מ אינו סר ב ש

מקור

Vocab Words

That is not שאנו סר בקינוח

removed with

cleaning

The רמב"ם learns that the issue is meat getting stuck between one’s teeth which will not be removed easily with simply cleaning one’s mouth. It

needs time to soften and be digested within the mouth.

Is there a נפקא מינה להלכה, a practical difference, between these opinions?

טור יורה דעה סימן פט

]לשיטת רש"י[ אפילו אם שהה כשיעור, אם יש בשר בין השינים

, ובתוך הזמן אפילו אין בשר בין השינים אסור לפי צריך להסירו

אם שהבשר מוציא שומן ומושך טעם עד זמן ארוך. ולפי זה הטעם

לא אכלו אלא שלעסו לתינוק אין צריך להמתין דכיון שלא אכלו

. והרמב"ם נתן טעם לשהייה משום בשר שבין אינו מוציא טעם

לו נשאר , ולפי דבריו לאחר ששהה כשיעור מותר אפיהשינים

.בשר בין השינים והלועס לתינוק צריך להמתין

מקורVocab Words

שהה כשיעור

צריך להסירו

עד זמן ארוך

שלעסו לתינוק

אין צריך להמתין

לשהייה

נשאר בשר בין

השיניים

He waited the

appropriate time

Need to remove it

For a long time

He chewed it for a

baby

Do not need to

wait

For the wait

Meat is left

between the teeth

According to רש"י, we are concerned about the taste of the meat remaining in one’s mouth. Therefore, one needs to be careful to wait the required amount of time for the fatty residues to leave his mouth, and also to ensure there is no actual meat in his teeth

which would release these residues, even after waiting the required time. However, if you didn’t actually eat the meat and just chewed it for a baby, it doesn’t release its flavour so

strongly and there is no need to wait at all.

According to the רמב"ם we are concerned that meat will remain in your teeth if you haven’t waited the required amount of time. Therefore, even if you have just chewed meat for a child you need to wait since meat will have been stuck between your teeth, but once

you have waited the required amount of time we aren’t concerned even if there is meat between your teeth since it has been digested in your mouth.

So, who do we hold like?

שו"ע יורה דעה סימן פט סעיף א

אכל בשר אפילו של חיה ועוף לא יאכל גבינה אחריו עד

ואפילו אם שהה כשיעור אם יש בשר בין שישהה...

לתינוק צריך להמתין.השינים צריך להסירו והלועס

מקור

Vocab Words

To remove it להסירו

We are מחמיר, stringent, for both opinions and therefore even if one never swallowed meat but only chewed it, he would need to wait like the רמב"ם. And if he finds meat in his teeth

after waiting, he must take it out like רש"י.

How Long Must I Wait? So now that I’ve eaten my steak. How long do I need to wait before eating milky foods?

חולין דף קה ע"א

אמר מר עוקבא: "אנא להא מלתא חלא בר חמרא לגבי

אבא, דאילו אבא כי הוה אכיל בשרא האידנא לא הוה אכל

ואילו אנא בהא סעודתא הוא גבינה עד למחר עד השתא,

לסעודתא אחריתא אכילנא". ,דלא אכילנא

מקור

Vocab Words

אנא להא מלתא

חלא בר חמרא לגבי

אבא

האידנא

עד השתא בהא סעודתא

סעודתא אחריתא

I am, regarding this

matter

Like vinegar the

son of wine

compared to my

father

Now

The same time

In this meal

A later meal

considered himself like vinegar (i.e. lower quality) in comparison to his father who מר עוקבא was like wine. His father would wait an entire day after eating meat before he ate milk. מר

.סעודה to סעודה however would wait from עוקבא

Since מר עוקבא compared himself to vinegar for waiting from סעודה to סעודה, it teaches us that this time is the minimum amount required to wait.

So, how long is that?

תוספות ד"ה לסעודתא

לאו בסעודתא שרגילין לעשות אחת שחרית ואחת ערבית,

... השולחן ובירך מותראלא אפילו לאלתר אם סילק

מקור

Vocab Words

שרגילין לעשות

לאלתר סילק השלחן

That they are used

to doing

Immediately

Removed the table

is literal. As soon as one has finished בין סעודה לסעודה brings an understanding that תוספותhis meal, cleared the table, and said ברכת המזון, he can have a milky meal. However, take a

look at the רמב"ם:

Since מר עוקבא compared himself to vinegar for waiting from סעודה to סעודה, it teaches us that this time is the minimum amount required to wait.

So, how long is that?

רמב"ם הלכות מאכלות אסורות פרק ט הלכה כח

אכל אחריו שר עוף לא י המה בין ב שר ב חלה בין ב אכל בשר בת מי ש

יה יה ןחלב עד ש עות. ביניה ש ש ה אחרת והוא כמו ש ד עור סע י ש כד

מקור

The רמב"ם learns that you need to wait the normal amount of time between 2 סעודות, this he says is 6 hours. Famously, ר' אהרון קוטלר, the ראש ישיבה of בית מדרש גבוה Lakewood, would allow the ישיבה to wait 5 hours and 45 minutes between meat and milk meals. He proved

this from the רמב"ם who says שש שעות" כמו "והוא , it is approximately 6 hours.

t

רב אהרון קוטלר

חכמינו

• Lived from 1891-1962 • Escaped from Vilna during the Shoah to the USA • Founded בית מדרש גבוה in Lakewood (BMG) which

starting with only 15 בוחרים • Nowadays BMG has over 10,000 תלמידים, and the

town of Lakewood has over 100 ישיבות. •

So, who do we hold like?

שו"ע יורה דעה סימן פט סעיף א

. שש שעות אכל בשר אפילו של חיה ועוף לא יאכל גבינה אחריו עד שישהה

מקור

The שו"ע follows the opinion of the רמב"ם. But when do the 6 hours start, from when I finished eating meat, or when I finished my meal?

ערוך השלחן סימן פט אות ד

של בשר עד מסוף הסעודהודע, שההמתנה שש שעות הוא

של חלב, ואף אם בעת התחלת הסעודה לא תחלת הסעודה

מפני יאכל חלב, או שבסוף סעודת הבשר לא אכל בשר,

שבגמרא הקפידו מסעודה לסעודה.

מקור

Vocab Words

ודע שההמתנה

הקפידו

And know

The wait

They were

particular

The גמרא emphasised that the time between one סעודה and another סעודה is the amount you need between milk and meat. Therefore, the ערוך השלחן held that the 6 hours waiting period begins once the meal has finished, and finishes at the start of the next meal; and not once

one finished eating the actual meat. But there are those who argue…

בארחות רבינו עמוד רכזקהילות יעקב

להחשיב את השש שעות אני נוהג כמנהג העולם

ולא מגמר ברכת המזון. לאחר אכילת בשר

מקור

Vocab Words

To calculate להחשיב

The “Steipler” disagrees and explains that the general מנהג is to start waiting from the time one finished eating the actual meat, and not when one finished the סעודה.

t

The “Steipler” חכמינו

רב יעקב ישראל קניבסקי •• Lived 1899-1985 in Europe and ארץ ישראל • Is also known as the Steipler or the Steipler Gaon

(genius) since his family moved to Hornostaypil inUkraine when Rav Yaakov was still young

• He was conscribed to the Russian army yetmanaged remarkably to stay religious

• Famous for his commentary on ש"ס called the קהלתand for his incredible letters of advice to ,יעקבhundreds of people

• He is the father of Rav Chaim Kanievsky Shlita.

So, the שו"ע holds like the רמב"ם. What does the רמ"א hold?

רמ"א שם

והמנהג הפשוט במדינות אלו להמתין אחר אכילת

ואוכלין אחר כך גבינה. שעה אחתהבשר

מקור

Vocab Words

The widespread והמנהג הפשוט

custom

Although not exactly like תוספות, or the רמב"ם, the גר"א explains that the that states that one who eats milk זהר bases his opinion on the רמ"אwithin an hour of meat, will have a goat floating over his head for 40

days, which is a very bad sign! Many Dutch communities in fact follow this רמ"א.

We have now seen where waiting six hours and waiting one hour originate, but where does 3 hours come from?

קונטרוס איסור והיתר לרבינו ירוחם סימן לט

אכל בשר אסור לאכול גבינה עד סעודה אחרת...וכן נהג מר עוקבא...

והוא ג' שעות.

מקור

t

A Story Is Told… There was a group of תלמידים who visited Rav Chaim Kanievsky Shlita for a ברכה. As they walked past him for his ברכה, he whispered something to one of them. Once they left, they urged the בחור to share what the ורדגדול ה whispered in his ear. “I have no idea how he knew this, but he told me to be more careful about eating milk and meat. I love chocolate, and even after the meaty lunch in was struggling, he replied בחור I can’t resist it.” When they asked Rav Chaim how he knew the ,ישיבהthat he could see the goat floating over his head!

The general Yekish מנהג found in England to wait 3 hours is based on this רבינו ירוחם who understands that the gap between meals is actually 3 hours. (Perhaps this is because in

Europe there isn’t much more than 3 hours from sunrise to sunset in the winter!)

(There are another set of הלכות regarding eating meat straight after milk and hard cheese, but we don’t have time to explore that now.)

1. How many times does the תורה say not to cook milk and meat together? Why? Why is it written as cooking all three times?

2. What is רש"י’s explanation of why you must wait after eating meat? What about the ?רמב"ם

3. What are the practical differences between these two opinions? Who do we paskenlike?

4. How long did מר עוקבא wait after eating meat? How does תוספות understand this?How does the מב"ם ר understand this?

5. What will appear over your head according to the זהר if you eat milk within an hourof eating meat?

6) Where is the source for the מנהג to wait 1 hour? 3 hours? 6 hours?

Summary Quiz

הכלהב תועובש

Flowers in Shul,Wonderful or רוסא ?

Why do we decorate our Shuls on תועובשand is it the right thing to do?

t

Apart from cheesecake, שבועות is also famous for its flowers. Many Shuls around the world spend hours decorating their entire בית הכנסת. There are many קהלות however that will absolutely not

allow flowers in their Shul and any attempt to decorate the Shul would be met with fierce rebuke.

What exactly is this מחלוקת? What could possibly be wrong with flowers? In this שיעור, we will analyse this age old מחלוקת.

Introduction:

The מנהג The first question we need to ask is why we would decorate our shuls on שבועות?

There are many reasons brought down to explain this מנהג:

רמ"א או"ח סימן תצד סעיף ג

נוהגין לשטוח עשבים בשבועות בבית הכנסת והבתים

. זכר לשמחת מתן תורה

מקור

Vocab Words

There is a custom נוהגין

(מנהג)

To lay grass לשטוח עשבים

The רמ"א explains that there is a מנהג to lay grass in Shuls and at home to remember the joy we experienced at מתן תורה.

But what has grass got to do with מתן תורה?

לבוש החור סימן תצד אות א

והבקר , שנאמר: "גם הצאן שהיו עשבים סביב הר סיני

אל ירעו".

מקור

Vocab Words

Around סביב

Shall not graze אל ירעו

The לבוש explains that although הר סיני is in the desert, a miracle took place and בנ"י grew grass. He proves this from the fact that Hashem instructed the הר סיניnot to allow their sheep and cattle to graze on the mountain - clearly there was

grass on it! But why flowers and trees?

מגן אברהם סימן תצד אות ד

נוהגין להעמיד אילנות בבית הכנסת ובבתים, ונראה לי

האילן שיזכירו שבעצרת נידונין על פירותהטעם

ויתפללו עליהם.

מקור

Vocab Words

To erect trees להעמיד אילנות

שיזכרו שבעצרת

נדונין

That they will

remember that on

שבועות

We are judged

The אברהם מגן gives a different reason. The משנה at the start of מסכת ראש השנה explains that on שבועות we are judged regarding fruit trees. It is a time for us daven for our fruit and plants and we therefore decorate our Shuls to remind us to daven for our trees.

The Problem It sounds like a beautiful מנהג! Why would anyone disapprove?

משנה ברורה שם

הוא חק העמים הגר"א ביטל מנהג זה משום שעכשיו

. להעמיד אילנות בחג שלהם

מקור

Vocab Words

That now שעכשיו

חק העמים

בחג שלהם

A law of the

nations

On their festival

The גר"א stopped this מנהג because the tree has become a symbol of a certain non-

Jewish holiday. He understood that having a tree in shul would be an issue of "ובחוקותיהם לא תלכו " , in their ways you shall not go.

t

חכמינו

• The Gaon of Vilna - ר' אליהו בן שלמה זלמן • Lived 1720-1797 in Vilna, Lithuania • He was called גאון, which means genius, due to his

supernatural intelligence • Has written comments on all areas of תורה, from

קבלה to תורה שבכתב• Was known as the leader of the מתנגדים, and was

a staunch opponent of חסידות.

גר"א

However, as we saw above, it would seem that רמ"א was not so concerned with this issue and promoted the מנהג.

To better understand this מחלוקת, we need to learn more about the issue of " ובחוקותיהם"לא תלכו .

בחקתיהם לא תלכו

ויקרא פרק יח פסוק ג

ו, א תעש ה ל ם־ב ת שב ר י ים אש ר ץ־מצ ר ה א מעש כ

מ א וכ מה ל ם ש כ ת יא א ר אני מב ען אש נ ץ־כ ר ה א עש

ו כו. תעש ל א ת ם ל יה ת ובחק

מקור

Vocab Words

That you dwelt ישבתם בה

there

אתכם שמהמביא ובחקתיהם לא תלכו

Bringing you there

And in their laws

you shall not go

רש"י ד"ה ובחוקתיהם

הןובחקתיהם...: ימוסות של לו נ ין — א ים החקוק ר דב

הם טדיאות, רבי מאיר אומר, — ל אצ טיאות ו גון טר לו כ א

י אמור י ה מנו חכמים. דרכ ש

מקור

Vocab Words

Their social נימוסות שלהן

customs

טרטיאות ואצטדיות

דרכי אמורי

Going to theatres

And to stadiums

Ways of the

Amorites

• This includes certain acts of the nation of אמורי. • Examples include wearing talisman, chanting spells, and other acts of sorcery.• The רמב"ן famously forbade using chickens for כפרות on ערב יום כפור as he thought this

was דרכי אמורי.

Key Concept

דרכי אמורי

We find that ובחקתיהם לא תלכו includes a range of different types of activities from acts of leisure to acts of sorcery.

But this is all a bit vague. Are there any clear definitions of what is considered בחקתיהם ?לא תלכו

שיטת המהרי"ק

1) A “חק”

תשובת מהרי"ק כלל פח

. כדמשמע לשון חק הוא הדבר אשר אין טעמו נגלה

בפרשת קדושים, וזה לשונו: וכפרש"י בפירוש חומש

"חקים אלו גזרות המלך שאין להם טעם לדבר".

מקור

Vocab Words

Its reason is טעמו נגלה

revealed

כדמשמע גזרות המלך

As is implied

The decrees of the

king

The word "חק" means a statute - like a king’s decree. It refers to laws that have no logical reason behind them and are only enforceable because the king

instructed people to follow them.

therefore refers to laws of the nations that have no logical purpose חוקת הגויbehind them.

2) Immorality

שם

אשר שייך בו נדנוד פריצת גדר הצניעות הוא הדבר

. והענוה

מקור

Vocab Words

Any indication of a נדנוד פריצת גדר

breach of the

boundary

Of modesty and הצניעות והענווה

humility

Any act that is rooted in immoral behaviour is also included in בחוקתיהם לא תלכו. This includes dress, speech and even dance moves!

The מהרי"ק was asked if there is any problem for a Jewish doctor to wear a קפ"א (a cape). A was the uniform of doctors, allowing the public to recognise that the individual is קפ"א

medically trained. It was also a sign of honour and prestige.

Within the תשובה he discusses the איסור of בחקתיהם לא תלכו and identifies that there two different types of acts that fall into the איסור of בחוקתיהם לא תלכו.

שם

להדמות אליהם ולא אלא דווקא כשהוא עושה כדי

לתועלת ידועה.

מקור

Vocab Words

To resemble them כדי להדמות אליהם

A known purpose תועלת ידועה

He explains that all these acts are only forbidden if the person performing them is doing so to resemble the non-Jews. If there is any other reason why the person is doing that act,

there is no איסור.

He therefore held that a doctor could wear a קפ"א because:

a) There is logic behind a doctor having a uniform, it is not a "חק"

b) There is no link to any immorality

c) And even if one of these reasons was true, the doctor is still only wearing the cape toidentify himself as a doctor and not to resemble the גוים. (Of course, there may be

other issues if it would be linked to immorality!)

ר"ןשיטת ה The ר"ן is found in the context of burning all the king’s possessions once he dies. We

burn them as a sign of כבוד to indicate that no one else is suited to use the king’s possessions.

מסכת עבודה זרה דף יא

.מדרכי האמורישורפין על המלכים ולא תניא:

מקור

Vocab Words

We burn שורפין

Although the Amorites would also burn the king’s possessions, the ברייתא teaches us that there is no problem in burning a Jewish king’s possession

The ר"ן explains why:

ר"ן שם

לפי שלא אסרה תורה אלא חוקות אינה מדרכי האמורי...

וכולן יש . אלו דברים של הבל ובטלה של עבודת כוכבים

. אבל דברים של טעם שרו, בהם צורך עבודת כוכבים

ובשריפה על המלכים טעמא איכא לשרוף לכבודן כלי

תשמישן לומר שאין אדם אחר עשוי להשתמש במה

שנשתמש בו הוא.

מקור

Vocab Words

חוקות של עבודת

כוכביםובטלההבל

דברים של טעם

שרו כלי תשמישן

Practises needed

to serve other gods

Worthless and

Useless

Things with a

reason

Are allowed

The utensils he

used

But, he concludes that there is a really important תנאי, a condition, for all these acts to be forbidden due to בחקתיהם לא תלכו (there may be other problems involved obviously):

He explains that there is no issue of בחוקתיהם לא תלכו to burn a king’s possessions as the Although the Amorites .עבודה זרה is only relevant if it is rooted in the service of איסור

would also burn the king’s possessions, they would not do so for religious reasons, therefore, it is not included in the איסור of בחוקתיהם לא תלכו. Unlike the מהרי"ק who said

the סוריא refers to things with no reason, or for immoral reasons; the ר"ן learns that the .עבודה זרה only talks about things related to serving אסור

Challenge:

Can you think of a נפקא מינה, a practical difference, between שיטת מהרי"ק and שיטת הר"ן?

So, what does the רמ"א hold? With regards to the איסור of בחוקותיהם לא תלכו, he comments:

יורה דעה סימן קעח סעיף א

לשום פריצות...או וכל זה אינו אסור אלא בדבר שנהגו בו העובדי כוכבים

ושיש בו שמץ עבודת בדבר שנהגו למנהג ולחוק ואין טעם בדבר...

, כגון שדרכן שכל מי שהוא דבר שנהגו לתועלת . אבל כוכבים מאבותיהם

רופא מומחה יש לו מלבוש מיוחד שניכר בו שהוא רופא אומן, מותר

שעושין משום כבוד או טעם אחר, מותר. לכן אמרו שורפין על ללובשו. וכן

המלכים ואין בו משום דרכי האמורי.

מקור

Vocab Words

שמץ רופא מומחה

מלבוש מיוחד

שניכר בו שהוא רופא

אומן

A trace

A specialised

doctor

A special dress

(uniform)

That makes him

recognisable as a

qualified doctor

The רמ"א holds like both the מהרי"ק and the ר"ן. Therefore, he limits חוקת הגוי to acts that either:

a) Have no logical reasoning (like the מהרי"ק)

b) Have any link with פריצות (like the מהרי"ק)

c) Have any link with ע"ז (like the ר"ן)

He also holds of the מהרי"ק’s תנאי that it is only אסור if the acts are done to resemble the .איסור valuable reason, behind why one does them, there is no ,תועלת if there is any ,גוים

Remember this רמ"א?

סימן תצד סעיף גרמ"א או"ח

נוהגין לשטוח עשבים בשבועות בבית הכנסת והבתים

זכר לשמחת מתן תורה.

מקור

Even though erecting plants and trees in a place of worship may be an act of serving עבודה He therefore .איסור there is no שבועות nowadays, since we have a valid reason to do it on זרה

supports the מנהג.

saying to kill someone with a sword, since it had become תורה holds that despite the רבי יהודה the practise of the non-Jews to kill with a sword, we have to resort to a guillotine, which is a more disgraceful death. The רבנן held that since the תורה wrote that we should behead with

a sword, there is no problem of בחקותיהם לא תלכו.

The גר"א points out that it is implied here that if the תורה never instructed us to do …בחוקתיהם לא תלכו it would have been an issue of ,סייף

• Is this a "חוק" that has no reason behind it? No.

• Is this linked with an act of פריצות? No.

• Is there any link to עבודה זרה? No.

(י"ד סימן קעח ס"ק ז)שיטת הגר"א So why did the גר"א cancel this מנהג? He rejects both the מהרי"ק and the ר"ן due to the

following discussion in מסכת סנהדרין:

The משנה brings a מחלוקת between רבנן and ר' יהודה about how ב"ד would behead someone who was חייב הרג. The רבנן held that the perpetrator would have his head beheaded by sword, as the nations of the world do. ר' יהודה argues that this is not acceptable and he

therefore held that one is killed by a guillotine.

.would use to execute a person ב"ד that מיתות ב"ד is one of the 4 הרג •• These punishments only apply if the person knew what he was doing is an עבירה that

would be punished with death, was warned by two witnesses, and did it anyway. There are also many other conditions needed to kill someone.

• The 4 מיתות ב"ד include: 1) סקילה - stoning, 2) שריפה - burning, 3) הרג - beheading, 4) חנק - strangulation.

הנדחת רעי was administered to people guilty of murder and הרג • - a city where the majority of the population worships ע"ז.

• The משנה in מכות teaches us that any ב"ד that killed one person in 7 years, or some say 70 years, would be considered a blood thirsty ב"ד.

Key Concept

Beheading-הרג

Regarding this מחלוקת, the גמרא says:

סנהדרין דף נב ע"ב

תניא: אמר להן רבי יהודה לחכמים אף אני יודע שמיתה

מנוולת היא, אבל מה אעשה שהרי אמרה תורה

ורבנן, כיון דכתיב סייף "ובחקותיהם לא תלכו"!

.באורייתא לא מינייהו קא גמרינן

מקור

Vocab Words

אף אני יודע שמיתה מנוולת היא

דכתיב סייף באורייתא

לא מנייהו קא גמרינן

I also know

It is a disgraceful

death

That it is written

“sword” in the

Torah

We are not

learning it from

them

תוספות ד"ה כיוון

דאי הוי חוקה לעבודת כוכבים אפילו הוה כתוב

בחוק העובדי אבל הכא איירי . באורייתא לא הוה מהני

כוכבים, דומיא דסייף דכיון כוכבים שלא לשם עבודת

דכתיב באורייתא לא מינייהו גמרינן ושרי.

מקור

Vocab Words

דאי הוה חוקה

לעבודת כוכבים

באורייתא לא הוה מהני

הכא איירי

דומיא

If it would have

been a law of

עבודה זרה

In the תורה

It would not have

been allowed

Here we are

dealing with

Such as

:בחוקותיהם לא תלכו holds that there are two types of תוספות

1) If an act has any link to ע"ז, even if the תורה instructed to perform that act, it would be forbidden.

2) If an act has no link to ע"ז, it is only permitted if the תורה specifies that we can do it.

It comes out according to the גר"א, that any act that has no link to our religion, if it is sourced from the non-Jews would be forbidden. If you recall:

He cancelled the מנהג of placing plants and trees in shul over שבועות, because it has been adopted by other religions. Furthermore, even if there was a פסוק that instructed us to place

trees in shul, the גר"א would maintain that it would be אסור due to בחוקותיהם לא תלכו.

1. Who promotes the מנהג of decorating Shuls on שבועות? 2. Why do we have grass in Shul on שבועות? What about trees? 3. Who opposes the מנהג? Why? 4. What is the מהרי"ק’s understanding of בחוקותיהם לא תלכו? Does he allow doctors to wear

capes? 5. What about the ר"ן? 6. Who does the רמ"א pasken like? How does this affect decorating Shuls on שבועות? 7. Why does the גר"א disagree with these two opinions? What does he hold? 8. How does this affect the גר"א’s opinion about decorating Shuls on שבועות?

Summary Quiz

• Are the Jews beheading to resemble the nations of the world? No.

Therefore, argues the גר"א, there is no reason why סייף would have been a problem of בחוקתיהם לא תלכו according to the מהרי"ק and the ר"ן. Yet we see from

the גמרא that there is a problem.

He therefore rejects the opinions of the מהרי"ק and the ר"ן. Instead, he follows תוספות….

משנה ברורה תצד

. מנהג זה, משום שעכשיו הוא חק העמים להעמיד אילנות בחג שלהםהגר"א ביטל

מקור

INTRODUCTION

In these םירועיש we take a deeper look into the םיגהנמ and ideas of תועובש itself.

Once again, as you work through the booklet the םירועיש become more

challenging! We hope you enjoy...

CONTENTS

Why the Cheesecake? 32

Who Knows Ten? 38

הרות ןתמ לע ל"רהמ 44

תועובש ינינע

31

תועובש ינינע

Why theCheesecake?

Why do we eatmilky foods on תועובש ?

Introduction: We all love eating milky food on שבועות! But why do we do it? Where does the מנהג

originate from? There are loads of different reasons given, but let's focus on a few of them…

Meat’s Too Complicated!

The first reason for the מנהג, and perhaps the most famous, is brought down in the משנה ברורה. Have a look at the רש"י below first…

רש"י על שמות כ״ד:י״ב

ורבנו כל שש מאות ושלש עשרה מצות בכלל עשרת הדברות הן,

סעדיה פרש באזהרות שיסד לכל דבור ודבור מצות התלויות בו.

מקור

A type of באזהרות

poem

He שיסד

composed

That התלויות

relate

Vocab Words

t

חכמינו

רב סעדיה גאון• Was born in 882 in Egypt and went on to become one of the most

famous גאונים. • Before he reached the age of 20, he wrote האגרון, the first Hebrew

dictionary. • He fought vehemently against the Karaites who didn’t believe in

.תורה שבעל פה• Most of his works have been lost over time, but his best-known

work, ודעות נות אמו , which was the first known systematic work of Jewish philosophy, is still studied to this day.

special is that they include עשרת הדברות writes that what makes the רב סעדיה גאוןwithin them all the other מצוות. Now take a look at the משנה ברורה.

משנה ברורה או"ח תצד יב:

ואני שמעתי עוד בשם גדול אחד שאמר טעם נכון לזה, כי בעת שעמדו

הזל ידי נתגלה להם עכי בעשרת הדברות על הר סיני וקבלו התורה ]

כל חלקי התורה כמו שכתב רב סעדיה גאון שבעשרת הדברות כלולה

םאי לא מצאו מה לאכול תיכף כ ,[ וירדו מן ההר לביתםכל התורה

מאכלי חלב, כי לבשר צריך הכנה רבה לשחוט בסכין בדוק כאשר צוה

ולבשל בכלים חדשים כי ,, ולנקר חוטי החלב והדם, ולהדיח ולמלוח ה'

בחרו להם לפי שעה ןכם א, נאסרו להם...הכלים שהיו להם מקודם

.מאכלי חלב ואנו עושין זכר לזה

מקור

They were נתגלה

revealed

Includes כלולה

Immediately תיכף

Preparation הכנה

Checked בדוק

ולנקר חוטי

החלב

And to take

out the

strings of

forbidden

fat

And to wash ולהדיח

And to salt ולמלוח

Temporarily לפי שעה

Vocab Words

So, the משנה ברורה explains that in fact there is nothing too special with milk, it was a last resort! At הר סיני we were given all the הלכות of כשרות. All the כלים which בני ישראל had until then were no longer useable. All the new הלכות were complicated and would take time to sort out. Hence, the only option was to have some milky food. We have milk to remember

that!

t

Bonus: Have a look at the גמרא below regarding on which day the תורה was given. Can you think of how this knowledge may enhance our understanding of the משנה ברורה?

.ודכולי עלמא בשבת ניתנה תורה לישראל :שבת פו א

The Milk’s Alive! A very interesting reason is brought down by Rav Moshe Shternbuch in his Sefer מועדים

.וזמנים

Have a look at the גמרא below which questions why drinking milk is permitted at all…

בכורות ו:

והאי חלב כי אבר מן החי הואיל וליכא מידי דאתי מחי ושרייה רחמנא,

?הוא ושרי

מקור

From a live מחי

animal

ושרייה

רחמנאAnd

Hashem

permitted

Vocab Words

So, the גמרא explains that if we don’t have a special פסוק to teach us milk is .אסור and be אבר מן החי it would be considered ,מותר

.which non-Jews are also commanded to keep ,שבע מצות בני נוח is one of the אבר מן החי

It refers to the איסור of eating a limb taken directly from a live animal.

This applies when the limb was cut from the animal while it was still alive, and one eats a כזית from the

limb.

Key idea

which non-Jews are also commanded to ,שבע מצות בני נוח is one of the אבר מן החי •keep.

• It refers to the איסור of eating a limb taken directly from a live animal. • This applies when the limb was cut from the animal while it was still alive, and

one eats a כזית from the limb.

אבר מן החי

Now take a look at one of the גמרא's sources for milk being permitted.

בכורות ו:

ואי לא ."ארץ זבת חלב ודבש"ואיבעית אימא מהכא )שמות ג, ח(

!קרא במידי דלא חזי? )ארץ ישראל( דשרי, משתבח לן

מקור

משתבח

לןPraise

About במידי

something

That isn't דלא חזי

allowed

Vocab Words

מועדים וזמנים חלק ח שיט

ויש לומר שלפני מתן תורה באמת היה אסור החלב משום אבר מן החי,

חביבה להם אכילת ןכאם ורק במתן תורה הוא דהותר להם החלב.

חלב, ולכן נוהגין לאכול מאכלי חלב.

מקור

Beloved חביבה

Vocab Words

Reb Moshe Shternbuch suggests that since the היתר of the גמרא is based on a פסוק in the אבר Before that milk was actually considered !מתן תורה this only took affect post ,תורה were so excited to eat milky food they had בני ישראל the ,מותר Once milk became !מן החי

milky meals. We eat milky foods to commemorate that.

It’s All About the Bread Take a look at the reason brought in the רמ"א…

רמ"א או"ח תצד ג

ונ''ל הטעם שהוא כמו השני תבשילין שלוקחים בליל פסח, זכר לפסח וזכר

לחגיגה, כן אוכלים מאכל חלב ואחר כך מאכל בשר, וצריכין להביא עמהם ב' לחם

לחן שהוא במקום המ ויש בזה זכרון לב' הלחם שהיו מקריבין ביום זבח, על הש

.הבכורים

מקור

-ונ"ל

ונראה ליIt appears

to me

Cooked תבשילין

foods

קרבן A חגיגה

ביום

הביכורים

Shevuos

Vocab Words

.which non-Jews are also commanded to keep ,שבע מצות בני נוח is one of the אבר מן החי

It refers to the איסור of eating a limb taken directly from a live animal.

This applies when the limb was cut from the animal while it was still alive, and one eats a כזית from the

limb.

• The שתי הלחם were two wheat loaves that were brought as a communal offering on שבועות.

• It was made from wheat taken from the new crop and was brought together with a whole bunch of other קרבנות.

• Before they were eaten, they were waved by the כהנים, a process called תנופה. • The ספר החינוך tells us that the reason we bring up this קרבן is to give us an

opportunity to realize that all our sustenance is from ה׳, and that we hope ה׳ blesses us by providing us with sustenance in the future.

•

שתי הלחם

Key idea

So, the whole purpose of having milky foods is really just a means of forcing us to have two meals, and hence have a minimum of two loaves of bread to

commemorate the שתי הלחם. Did you know that you can’t use the same loaf of bread for your meat and milk meal? Have a look at the הלכה in the שולחן ערוך below:

שולחן ערוך יו"ד פח ד

צריך לבער מעל השלחן שיורי מי שאכל גבינה ורוצה לאכול בשר,

ינה.פת שאכלו עם הגב

מקור

To remove לבער

שיורי פת

Leftover

bread

Vocab Words

This is because the bread may have come in contact with the milk whilst you were eating it.

The Battle With The מלאכים Take a look at the מדרש below which brings down the מחלוקת between ה׳ and the מלאכים when it came to giving the תורה to בני ישראל. Here is a small part of the conversation….

מדרש תהילים ח:ג

ויקח " :והלא אתם כשירדתם אצל אברהם אכלתם בשר בחלב שנאמר

מבית רבו ואמו ! ותינוק שלהם כשהוא בא "חמאה וחלב ובן הבקר

היום למדני רבי לא תבשל " :והוא אומר לה ,נותנת לו פת ובשר וגבינה

. באותה שעה אמר הקב"ה למשה לא מצאו לו מענה "גדי בחלב אמו!

'כתב לך את הדברים האלה'.

מקור

Butter חמאה

A young בן בקר

cow

A young תינוק

child

לא מצאו

לו

The

מלאכים

didn't

have

An answer מענה

Vocab Words

The מלאכים ate meat and milk when they visited the house of אברהם. However, even a young Jewish child knows that you can’t eat milk and meat together. Therefore, the Jewish people

“won” the battle with the מלאכים and received the תורה.

בית הלוי פרשת יתרו

הרי דבזריזות זו שזהירים מתערובת של בשר בחלב זכו לקבל

ומכאן יצא המנהג לאכול חלב כדי להראות הזריזות התורה.

וההרחקה שבין אכילה זו לאכילת הבשר, ולא כמו שעשו המלאכים

שאכלו תיכף זה אחר זה.

מקור

Enthusiasm זריזות

Careful זהירים

From a מתערובת

mixture

And the וההרחקה

separation

Immediately תיכף

Vocab Words

t

חכמינו

Rav Yosef Dovid Soleveitchik • Born in 1820 in Minsk, he was the great grandson of Reb

Chaim Volozhin.• He quickly became known for his great genius and

kindness of heart.• In 1854, he was invited to be co- ראש ישיבה of the Volozhin

.together with the Netziv ישיבה • Over his lifetime he produced numerous published works

which were all printed under the title "בית הלוי."

The בית הלוי says that we remember the reason for us “beating” the מלאכים by eating a milk meal and a meat meal and ensuring we are careful about the necessary הלכות in

between.

רב יוסף דוב סולובייצ'יק

A Massive קידוש! Take a look below for perhaps the most original of the reasons given for the מנהג.

שו"ת שם משמעון א:יד

היו צריכים לעשות ןכם אבשבת נתנה תורה, למאעלי דכיון דלכו

אבל מאחר שיצאו אז מגדר קידושא רבא של יום השבת על היין,

היו על היינות שלהם דין נכרי, ולא ןכם נכרי ונכנסו לכלל ישראל, א

היו צריכים לקדש על חלב שהוא מרוי ןכם היה ראוי לקדש עליו, וא

ומשכר דומיא דיין, ולזכר זה אנו אוכלין מאכלי חלב בשבועות.

מקור

דלכולי

עלמאAccording

to everyone

מגדר

כרינ

From the

status of a

non-Jew

מרוי

ומשכר

Have a

similar

affect to

getting

drunk

Vocab Words

The Jewish people needed to make a קידוש because it was שבת. However, all the wine was considered non-Jewish wine because only now did they become ‘ישראל’. According to הלכה wine which has been produced by non-Jews is אסור to drink. They therefore had to make

when you have no הלכה below regarding the שולחן ערוך on milk! Take a look at the קידושwine on שבת day.

שו"ע או"ח רפט:א

חמר ,ושאר משקין חוץ מהמים ,במקום שאין יין מצוי הוי שכר

. ומקדשין עליומדינה

מקור

Other שכר

alcoholic

drinks

שאר

משקין

Other non-

alcoholic

drinks

A drink of חמר מדינה

the

country

Vocab Words

If one has no wine, the הלכה is one should make קידוש on the common drink of the place he lives in. The פוסקים generally say this has to be slightly חשוב and not just water. The Jewish people in the desert needed to make קידוש on milk as their wine wasn’t כשר, and so we eat milky food on שבועות to commemorate this. (As to whether milk is nowadays considered

(.שיעור is beyond the scope of this חמר מדינה

Summary Quiz

t

1. What was the משנה ברורה’s reason for the מנהג of eating milk on שבועות? 2. According to R’ Moshe Shternbuch, why was milk אסור before מתן תורה? 3. Where does אברהם and the מלאכים come into the בות הלוי’s reasoning? 4. What was the potential problem with the wine after מתן תורה? 5. Bonus: According to which reasons above would you be required to have both a meaty

and milky meal?

What is the significance ofthe תורבדה תרשע and their order?

תועובש ינינע

Who KnowsTen?

The עשרת הדברות have been commonly mistranslated as the 'ten commandments'. However, the real translation is the 'ten statements.' In practice there are at least 13 מצוות included in the עשרת

!and according to some even 15 ,הדברות

On שבועות we celebrate the giving of the תורה, and more specifically the עשרת הדברות which were said at הר סיני. As we have discussed, the עשרת הדברות are no more important than

the rest of the תורה, but there are still reasons why these 10 דברות were said at הר סיני. The majority of this שיעור will analyse the רמב"ן’s commentary on the עשרת הדברות and explore

why these 10 were said.

Introduction:

t

חכמינו

"ןמבר חמןנן בשה מ' ר • , 1194–1270, lived in Gerona, Spain and moved

to ארץ ישראל when he was 72. • His main works are his commentary on the whole תורה and

large parts of ש"ס. He also wrote some mystical works aswell as a commentary on the רמב"ם in ספר המצוות amongstmany other works.

• He is also known for his famous debate on religion inBarcelona with Pablo Christiani, a Jew who converted toChristianity, in the presence of the king. The רמב"ן emergedthe victor and was rewarded by the king.

Did you know?

ה'אנכי .1 יך אש ר הוצאתיך מא ר ץ מצרים מב ית עבדים. ק אל - I am 'ה your G-d who took you out of Egypt...

2. ת חו ה לה ם ולא תעבדם... ק לא יהי ה־לך אל ים אחרים על־פ ני. לא תעש ה־לך פ ס ל... לא־תש - You shall have no other gods other than Me. You shall not make for yourself an idol… You shall not bow down to them, nor serve them…

ם־ .3 ה'לא תש א א ת־ש וא... ק אל יך לש - You shall not say the name of 'ה in vain... ו... .4 ב ת לקד ש – זכור א ת־יום הש Guard the Shabbos day……Honour your father and mother - כ ב ד א ת־אביך וא ת־אמ ך... .5.You shall not murder - לא ת רצח. .6.You shall not commit adultery - לא ת נאף. .7.You shall not kidnap - לא ת גנב. .8ק ר. .9 - לא־תענ ה ברעך עד ש You shall not be a false witness against your neighbor.You shall not be jealous of your neighbor's - לא תחמד ב ית רע ך ... וכל אש ר לרע ך. .10

house… nor anything that is your neighbor's.

So, why these ten and why in this order?

The עשרת הדברות paraphrased:

The First Two דברות Let's start with the first and second דברות which both express how we must have only 'ה as

our G-d and King:

כ:ב על התורה רמב"ן

וטעם "מבית עבדים" שהיו עומדים במצרים בבית עבדים, שבויים

שהם חייבין שיהיה השם הגדול לפרעה, ואמר להם זה )להגיד להם(

קים, שיעבדוהו, כי הוא פדה אותם -והנכבד והנורא הזה להם לאל

.מעבדות מצרים...המצוה תקרא בדברי רבותינו קבלת מלכות שמים

מקור

בוייםש Captive

הגדולוהנכבד

והנורא

The great,

deserving of

honor, and

awesome That they שיעבדוהו

should serve

Him

Redeemed פדה

קבלת מלכות

שמים

Acceptance

that 'ה is the

king

Vocab Words

So, the עשרת הדברות start by discussing the fact that we were slaves in מצרים to tell us that we are obligated to serve 'ה since

he redeemed us from the torture of מצרים.

Why do you think these have to be the first two of the עשרת :משל continues to explain with a רמב"ן The ?הדברות

למה נאמר? ...משל למלך שנכנס למדינה, אמרו לו עבדיו: "גזור עלינו

גזירות", אמר להם: "לאו! כשתקבלו מלכותי אגזור עליכם גזירות,

כך אמר שאם מלכותי אינכם מקבלים, גזירותי האיך אתם מקיימין?!"

קיך...לא יהיה לך, אני הוא שקבלתם -המקום לישראל: "אנכי ה' אל

צרים...אחר שאתם מקבלים עליכם ומודים שאני ה' מלכותי עליכם במ

קיכם מארץ מצרים, קבלו כל מצותי."-ואני אל

מקור

To a country למדינה

Decree גזור

When you כשתקבלו

accept

האיך אתם

מקיימין

How will you

observe

Another המקום

name for 'ה

That you שקבלתם

accepted

And agree ומודים

Vocab Words

First, we must accept that 'ה is our King, and nobody else, and only then can we accept the !as our King, there is no validity in saying we will serve Him ה' If we don’t accept .מצוות

Take a look at the next piece of רמב"ן who further analyses the second of the עשרת הדברות and finds three מצוות included within it:

שלא , ואחר כך אמר קים זולתי ה'-שלא נקבל לנו אדון מכל האלהזהיר בדבור השני תחלה והנה

בשום עבודה בעולם. ולא לעבדם וכל תמונה להשתחוות להם, נעשה פסל

מקור

The Third דבור The third דיבור is 'don't say 'ה's name in vain'. What exactly is included in this

commandment?

יאסור ... ועל דרך הפשט אוסר להשבע בשם הנכבד לריק שהוא

עוד שלא ישא על שפתיו השם הנכבד על חנם.

מקור

To swear להשבע

(s’ה') שם הנכבד

honoured

name

For worthless לריק

reasons

To say (lit. to ישא על שפתיו

raise onto his

lips)

For no reason על חנם

at all

Vocab Words

The third דבור includes within it two 1 :עבירות) swearing with 'ה’s name worthlessly; for example swearing that a wooden table is made of wood, of course it is! 2) saying 'ה’s name for no good

purpose, even not as part of a vow.

So, why is this the third דבור?

כי כאשר ראוי ליראה את וסדר זו המצוה אחר אזהרת עבודה זרה,

ה' הגדול והנורא שלא לתת כבודו לאחר, כן ראוי לתת כבוד

לשמו, והנושא אותו לשוא מחללו.

מקור

And (the וסדר

orders (תורה

The warning אזהרת

of

It is befitting ראוי

והנושא אותו

לשוא מחללו

And one who

does use it

s name) for'ה'(

nothing,

desecrates it

Vocab Words

So, a natural follow on from accepting 'ה as our King is that we are incredibly careful to even

mention His name!

1. What is the actual meaning of "עשרת הדברות"?

2. What are the עשרת הדברות?

3. Why does the first דבור mention Egypt?

4. Why does the first of the עשרת הדברות have to be 'I am 'ה your G-d'?

5. How many מצוות are in the second דיבור?

6. Why is it a natural flow to go from the second דיבור to the third?

Quick Quiz

The Fourth דבור Before we analyse the fourth דבור, the רמב"ן himself gives a brief summary of what we have

seen so far. Look very closely and see if you can find all the points we have seen:

, הוא הבורא, הוא המבין, והיכול, שנאמין בשם המיוחד יתברך שהוא הנמצא אחר שצוה

שנכבד זכר שמו... , וצוהוהכבוד לו לבדואלה ושנייחד האמונה בכל

מקור

The רבינו בחיי clearly explains that the reason the 5th דבור is כיבוד אב ואם is because it is a natural follow on from honouring 'ה Himself. If you are required to honour the first “Father”,

the creator of you and everything in the universe, so too you must honour your father ,ה'and mother who also played their part in your creation.

Now onto the fourth דבור:

רמב"ן שמות כ, יא

תמיד להודיע שהוא ברא הכל, והיא צוה שנעשה בזה סימן וזכרון

מצות השבת שהיא זכר למעשה בראשית.

מקור

סימן

וזכרוןA sign and

remembrance

Constant תמיד

Vocab Words

שמות כ, יא

זכור את־יום השבת לקדשו...כי ששת־ימים עשה יהוה את־

השמים ואת־הארץ את־הים ואת־כל־אשר־בם וינח ביום

השביעי.

מקור

Once we have the first three of the ה' ,עשרת הדברות tells us to observe שבת as a constant reminder of the fact that He created the world and everything in it, and therefore He must

be the only true G-d and the only power appropriate to honour. שבת is our constant reminder of the first 3 דברות!

The Fifth דבור Let’s take a look at how רבינו בחיי understands the fifth דבור (it is similar in understanding to

the רמב"ן but is a little clearer):

שם רבינו בחיי

הזהירו עד עתה בכבוד האב הראשון העליון יתברך, ועתה רצה

ואמר כשם שצויתיך לחתום הלוח בכבוד האב האחרון התחתון,

בכבודי כן אני מצוך היום בכבוד אביך ואמך שהם שותפין עמי

ביצירתך.

מקור

And He הזהירו

warned

העליון

יתברך

The One above

blessed be (ה')

He

הלוחלחתום To inscribe

onto the לוחות

שותפין עמי

ביצירתך

Partners with

Me in your

creation

Vocab Words

t

חכמינו

רבינו בחיי בן אשר• Lived 1255-1340 in Spain. • His תורה commentary includes four sections: 1) 2 פשט) The

s interpretation 3) Further logical and philosophical’מדרשanalysis 4) The סודות, Kabbalistic secrets of the תורה.

• He was a תלמיד of the רשב"א, who was himself a תלמיד of the .רמב"ן

• (Not to be confused with רבינו בחיי אבן פקודה, another great (.חובות הלבבות who wrote the ראשון

The Last דברות The sixth of the עשרת הדברות is now summarized by the רמב"ן in the following piece:

"הנה צויתיך להודות שאני בורא את הכל...ולכבד האבות אמר:

אם כן השמר פן תחבל מעשה בעבור שהם משתתפים ביצירה,

ידי ותשפוך דם האדם אשר בראתי לכבודי..."

מקור

To acknowledge להודות

השמר פן

תחבל

Be careful lest

you damage

ותשפוך

דם האדם

And pour the

blood of a

person

Vocab Words

The רמב"ן explains that once we have had the first half of the עשרת הדברות where we accept the fact that 'ה is our creator and is appropriate to honour, we then must be careful not to damage 'ה’s world which was created for that honour! He goes on to explain how all the

last דברות are warnings against עבירות that damage the fabric of society and therefore will destroy 'ה’s world and its capability of honouring Him. For example, if nobody was

jealous of other people’s material possessions nobody would ever damage anyone else!

Food for Thought:

How this phrase defines our purpose in this world? What does it mean -"בראתי לכבודי"that we are created to bring honour to 'ה?

1. What are the עשרת הדברות? 2. Why do they start as they do? 3. What is the link from the first two דברות to the 3rd דבור? 4. What is the significance of שבת in the עשרת הדברות? 5. How does honouring parents fit into the עשרת הדברות? 6. What about the last 5 דברות? 7. If you have time, take a look at the רמב"ן’s entire commentary on the עשרת הדברות! 8. Give three facts about רבינו בחיי/רמב"ן.

Summary Quiz

ל"רהמהרות ןתמ לע

Why were the Jewish peopleforced to accept the הרות ?

תועובש ינינע

t

In this part of the booklet we will be working through a piece of מהר"ל discussing מתן תורה. Hopefully by the end of the discussion, we should come out with some tremendous יסודות

regarding how the תורה was given. Let's begin…

חכמינו

מהר"ל• Rabbi Yehuda ben Betzalel Loew was born in 1512 and lived in

Prague, where he became רב of the city. • He has had a profound impact on all streams of Yiddishkeit. It

was stated that he was “the father of the approach of the Vilna Gaon on the one hand, and the father of חסידות, on the other hand.”

• According to tradition passed down through the מהר"ל’s descendants, Perl, the מהר"ל’s wife, was a brilliant scholar in her own right and helped her husband write some of his ספרים.

• The מהר"ל was esteemed by Jew and non-Jew alike and was summoned for an interview with Emperor Rudolph II, though the subject of the interview is still the subject of speculation.

• His extensive works include a פירוש on רש"י’s commentary to the דרשות חז"ל ,פרקי אבות ,ימים טובים which discuss the ספרים and ,תורהand much more.

Introduction:

The “old-new” Shul of the

.מהר"ל

:שבת in תוספות and גמראThe מהר"ל in ב'לתפארת ישראל starts off by quoting the famous גמרא in שבת discussing how ה׳

forced the בני ישראל into accepting the תורה…

שב פח.

'ויתיצבו בתחתית ההר'. אמר רב אבדימי בר חמא בר מחסיא,

שכפה עליהם את ההר כגיגית ואמר להם 'אם אתם מלמד

... מקבלים את התורה מוטב, ואם לאו שם תהא קבורתכם'

מקור

And they stood ויתיצבו

Held over them שכפה

Like a barrel כגיגית

!Great מוטב

Your burial place קבורתכם

Vocab Words

Now let's have a look at the תוספות below….

תוספות שם

שכבר הקדימו נעשה לנשמע, יפל עף וא –כפה עליהן הר כגיגית

שמא יהיו חוזרים כשיראו האש הגדולה שיצאתה נשמתן.

מקור

Preceded הקדימו

Vocab Words

Surely, they already ?תורה to accept the בני ישראל need to force the ה׳ asks: why did תוספותsaid נעשה ונשמע!?

would see the awesome fire on top בני ישראל was worried that when ה׳ answers that תוספותof הר סיני, they might get scared and retract on their commitment. Therefore, ה׳ had to

force them to maintain their acceptance of the תורה.

The Questions: The מהר"ל asks 3 questions on תוספות's answer...

בלפארת ישראל מהר"ל ת

כי ישראל יחזרו שנאמר .ולפי הנראה אין הדברים האלו ברורים

יסוף זכות זה מזרעם וזרע זרעם עד לא " :אשר מקבלת התורה

ומה זכות הוא זה שמא אם לא כפה עליהם ההר היו , "עולם

?!חוזרים

מקור

Clear ברורים

There is no end לא יסוף

Children זרע

Perhaps שמא

Vocab Words

1. The fact that as a nation we accepted the תורה by saying נעשה ונשמע is a huge זכות that has stayed with us for generations. If it is true that if not for being forced we would

have been חוזר, what is the great זכות which we have?

!?יכפה עליהם ההר כשיהיו חוזרין ולא עתהועוד,

מקור

2. Also, if ה׳ was worried we might be חוזר when we see the awesome fire, at least wait until we actually see the fire, and if we are חוזר then force us! ה׳ didn’t even give us a chance!

הא דאמרינן ועוד, אם לא היה כפיות ההר רק שלא יהיו חוזרין,

בעבודה זרה )ב' ע"ב( 'כלום כפית ההר עלינו', לימא להו 'כלום

?אמרתם נעשה ונשמע קודם כפיית ההר'

מקור

You didn’t hold כלום כפית

Let Him say לימא

Vocab Words

3. The גמרא in עבודה זרה brings down the argument of the nations of the world against ה׳ during the times of משיח. It brings down that the nations will tell ה׳, ‘we would have also

accepted the תורה if you would have forced us by hanging a mountain over us!’ Why didn’t נעשה by saying תורה agreed out of their own will to the בני ישראל just respond, ‘the ה׳

עונשמ , I was only ensuring they would not be חוזר!’?

Based on these 3 questions, the מהר"ל rejects תוספות's approach and gives his own profound explanation of why ה׳ had to force the בני ישראל to accept the תורה. We are going to split it up

into two main parts…

Answer 1:

אבל מה שכפה עליהם ההר, שלא יאמרו ישראל אנחנו קבלנו

התורה מעצמנו, ואם לא היינו רוצים לא היינו מקבלים התורה.

ודבר זה לא היה מעלת התורה, כי התורה כל העולם תלוי בה, ואם

ולפיכך אין ראוי לא היתה התורה היה העולם חוזר לתהו ובהו.

יה הקדוש ברוך שתהיה קבלת התורה בבחירת ישראל רק שה

הוא מחייב ומכריח אותם לקבל התורה שאי אפשר זולת זה שלא

.יחזור העולם לתהו ובהו

מקור

מעלת

ההתור Suitable for the

greatness of

תורה Dependant on it תלוי בה

To emptiness לתהו ובהו

With the choice בבחירת

of

כריחומ And force

Without זולת

Vocab Words

The מהר"ל explains that if ה׳ had not forced בני ישראל to accept the תורה but rather it was completely the choice of בני ישראל, then it would have implied that the תורה didn’t have to be

given. This is completely wrong! We know that the whole world is only in existence because of the תורה and the תורה had to be given for the world to exist. To

demonstrate that the תורה wasn’t something which didn’t have to be given, ה׳ forced the בני ישראל to accept the תורה.

ואל יקשה, סוף סוף היה בחנם מה שכפה עליהם הר כגיגית שהרי

דזה לא קשיא דודאי עיקר הדבר לא היה ?כבר אמרו נעשה ונשמע

רק דלמה יחזרו כיון שכבר אמרו נעשה ונשמע? ,בשביל שלא יחזרו

ת כל שדבר זה ראוי מצד עצמו, כי איך תהיה התורה שהיא שלמו

המציאות על ידי שכך בחרו ישראל לקבל התורה, ואם כן שלמות

העולם היה תולה בדבר אפשרי שהיה אפשר שיקבלו ואפשר

ולכך כפה עליהם ההר כגיגית שאם לא היו מקבלים שלא יקבלו.

.התורה שם תהא קבורתם

מקור

For no reason בחנם

ראוי מצד

עצמוHad its own

reason

Existence המציאות

A possibility אפשרי

Vocab Words

The מהר"ל elaborates further that the point of forcing בני ישראל to accept the תורה was never because ה׳ was worried we might be חוזר like תוספות suggested. Rather, as we explained

above, it was to demonstrate that the necessity of the תורה was not something which could be dependent on the בחירה of man. As the גמרא in שבת says, if we didn’t accept the

we would all be dead, not because of the mountain landing on us, but because without ,תורה the תורה the whole world would revert to תהו ובהו!

Answer 2:

ויש לומר גם כן שלכך כפה עליהם ההר כגיגית, שלא יאמרו ישראל

כי יהיה חס ושלום בטול לקבלת התורה, כי מרצונם קבלו ישראל

ואפשר להפטר מדבר כזה שהרי לא נעשה בהכרח רק היה אפשר

. ולכך כפה עליהם ההר כגיגית לומר לקבל ואפשר שלא לקבל

וכרח ומחויב אין שהם מוכרחים לקבל התורה, וכל דבר שהוא מ

.כאן הסרה וביטול אחר שהוא מוכרח

מקור

A way of בטול

cancelling

To get rid להפטר

Forced בהכרח

And obligated ומחויב

Removal הסרה

Vocab Words

The מהר"ל gives a second answer. If our acceptance of the תורה was only out of our free will, then in the future we would be free to say that we no longer want it. Thus, ה׳ forced the

explains that something which is forced, i.e. is required to be מהר"ל upon us. The תורהa certain way, cannot afterwards be removed.

וכך מוכח במדרש בפסוק 'ולו תהיה לאשה, לא יוכל שלחה' כל ימיו

כשבא הקדוש ברוך הוא לתת תורה על הר סיני כפה עליהם ההר

כגיגית שיקבלו תורתו, וכיון שכך הרי ישראל אנוסתו של הקדוש

ברוך הוא ואצל אנוסתו כתיב 'ולו תהיה לאשה, לא יוכל שלחה כל

שמשפט האונס כפי מה שהיה ימיו', ולא כן אצל מפתה. מפני

המעשה, כי המאנס היה מכריח הבתולה על האישות וכל דבר

שהוא מוכרח הוא מחויב, ולכך לא יוכל שלחה כפי אשר הוא עושה

ולכך כפה השם יתברך בעצמו האישות ההכרחי לכך לא יסור כלל.

עליהם ההר כגיגית להיות החבור הזה הכרחי, וכל זיווג וחבור

לוק והסרה כמו שהוא אצל המאנס אשה.הכרחי אין ס

מקור

A forced אנוסתו

marriage partner

Non-forced מפתה

marriage partner

The laws שמשפט

The way it was המעשה

initiated

מאנסה The man who

forced

The girl הבתולה

Marriage אישות

Obligated/forced הכרחי

Remove יסור

Connection חבור

Pair זיווג

Vocab Words

The מהר"ל brings a proof for the concept that something that is forced has to be like that and therefore cannot just be removed. If a man forces a woman into having relations with

him, the הלכה is that he has to marry her and can’t just give her a גט. Since the marriage was formed in a forced way, it becomes a fixed obligation and cannot just simply be removed at convenience. In a similar way, our relationship and connection with ה׳ was initiated in a forced manner and hence we cannot simply leave the relationship when we want.

In Summary:

Question: Why did בני ישראל have to be forced into accepting the תורה if they already agreed to it?

We saw .הר סיני s Answer: They may have got scared when they saw the fire on'תוספות three questions of the מהר"ל against the תוספות.

תורה s Answer 1: To demonstrate the absolute importance and necessity of the'מהר"לthat the world could not exist without it.

שראלבני י and ה׳ s Answer 2: To create a binding relationship between'מהר"ל , which could not just be removed.

Although at first glance the מהר"ל might look a bit intimidating, it really gives us a beautiful insight into the nature of the relationship between the תורה and the world, and

and the Jewish people. Both of these relationships are ingrained into the fabric of ה׳existence and the world would cease without them! As we accept the תורה over שבועות, let us try and use this מהר"ל to reflect on the personal relationship we are building with

ורה ת through the vehicle of the ,ה׳ .

INTRODUCTION

This section facilitates the learning of the םיפד in תבש תכסמrelevant to the giving of the הרות .

ארמגב תועובש

50

˙·˘ ÈÚÈ˘˙ ˜¯Ù ‡·È˜Ú È·¯ ¯Ó‡.ÁÙעבוד. חסרים ח' àðãéàäãלרבנן çñôì ã÷úùàã çñô ïéá åéä àìå

:ù"òá ã÷úùàã àöîðå íéîé 'á àìà.משה עלה íúàåבשני òîùå:ãéâäå ãøéå éì åéäú.עלה ãéâäå:בג' ãøéå äìáâä òîùå'בד

עלה.íùéøôäì:ירד. לא íìåë:ושוב åìòù úåøáãä úìá÷ ãòירד. מהיכן עלה שלא úøîàãומאחר

àìà ãøéå äìò úøîà àìå ãøé 'ãá:äìò àì áåùå ãøéå äìò 'ãá àîéà

מזבח. בנה ïáéåז)áéúëãëובחמישי:øää úçú çáæîמשום לאו מאי

åìá÷ùתורה. úåìòì éàðô åì äéä àì:úåøáãä úà ãçé ïìåëדרב עליה

áøùחסדא. éôì .àãñç áø éðôìøîà÷ ãîåò ïùøãäå áùåé àãñçäìòîì ãîåòäù åîë äîåãã äéìò

:áùåéä ïîתליתאי äøåú.אוריאן:íéáåúëå íéàéáð.תליתאי לעם

:íéìàøùéå íéåì íéðäëיד עלíéøîתליתאי. ïèáì éàúéìú äùî

:äùîå ïøäà.תליתאי äùéøôì:ביוםההר. ùîî:תחתית øää úçú

øëù:גיגית. äá ïéìéèîù à"áå÷רבה. äîìמודעא ïéãì íðéîæé íàù

ùé íëéìò íúìá÷ù äî íúîéé÷ àì:ñðåàá äåìá÷ù äáåùú íäìבימי

äùòðùאחשורוש. ñðä úáäàî:íäì.דין:äøåú.בתחילהíãå÷

:òîùðå äùòð ìàøùé åøîàù.יראהåäúì íìåòä øåæçéå äåìá÷é àì àîù

:ì"øãë åäáå.ולבסוף:äåìá÷ùëהששי. ä'יום áéúëã àðù éàî

:úéùàøá äùòî øîâ íåéáמלמדכו'. éùùäשהתנה òîùî éùùä

'éøîàãë øçà íå÷îá ãçåéîäàîìòá(.àö óã ïéìåç)úðîåéîä êøéä

øîâ ìù ø÷á éäéå áøò éäéå ïàë óà'å àåäå éùùä íåéá éåìú úéùàøá'äã éåáéøî .äøåú åá äðúðù ïåéñá

:àä éîð äéá ùéøã.כתרים åéæîשני:äðéëùועשר àå'ח)ים.מאה 'à ìë]

:[øúë ìèð.טענוéëäå íéøúëäíéãò úà òîùî(ט[íäì åéä øùà]:áøåç øäî.פרקו òîùîãבחורב

:áøåç øäî íéãò úà åìöðúéå éîðיקח. úàומשה øçà ïåùì .éãò åúåà

åøð åìäá ïåùì ìäàä(èë áåéà)àåäå:åéðô øåò ïåøé÷ äéäדברו עושי

åòîùéùלשמוע. íãå÷ úåùòì ïéðëåîíéòîåùù íéãáò øàù êøãë àìåïéìåëé íà òãéì øáãä úà äìéçú

:åàì íà íäéìò ïìá÷ìקודם פריוøàùîלעליו. ÷åìçå åëøã êë

:åéìòì íãå÷ åéúåøéô úèðç úåðìéàדידיה. åéãé:אצבעתא úåòáöàבהו. מייץ åéìâøáוקא ïëòîî äéä

:àãøéè êåúî ïéáî åðéàåעמאפומייכוøäîð:פזיזא. דקדמיתו

äúåàלאודנייכו. íúòîùù íãå÷ãåîòì åìëåú íàå äù÷ àéä êàéä:äîéé÷ì íëéìò íúìá÷ äáïðéâñã

äôë.úéâéâë øä ïäéìòàîù òîùðì äùòð åîéã÷ä øáëù ô"òàåäìåãâä ùàä åàøéùë íéøæåç åéäé(יøîàã àäå ïúîùð äúàöéù

æ"ò 'ñîã ÷"ôá(:á óã)íàã òîùîã úéâéâë øä åðéìò úéôë íåìëäáø àòãåîã øîà àëäå äáåùú ïäì äéä àì ïäéìò äôåë äéääåìá÷ àìù äî ìò åðééä àúééøåàì:äáåùú àëéà äåîéé÷ àìù äî ìáà

ãåîàò.àúééøåàì äáøàäåíéøãðá øîàã(.äë óã)

ìò ìàøùé íò úéøá äùî úøëùêë ìò íòéáùäå úåöîäå äøåúä

ïéøîàð åìà 'ôáå(:æì äèåñ)(ב)אåìá÷ùäøåúä ìë úàבøäáå íéæøâ øäáú"øåà ìáéòגéøäå äéä øåáéãä ô"òãíçøë ìòáëדùåøåùçà éîéá ìáà

åìá÷הúøëù äîå ñðä úáäàî íúòãî'ä úà ãåáòì òùåäé úéøá ïäîòæ"ò ãåáòì àìù àìà åìá÷ àì íúäו

áéúëãë(ãë òùåäé)áåæòî åðì äìéìç:àðééðò äéìåë òîùî ïëå 'ä úà

øîàéîéá äåìá÷ øãä àáø.ùåøåùçàé"øì äîéú

äìéâîáã(.æ óã)çåøá øúñà éáâäøîàð ùãå÷äזøîà äãåäé áø øîà

éãéã åäì à"ä íúä éàåä éà ìàåîùíéãåäéä åìá÷å åîéé÷ åäãéãî àôéãòøîàå äèîì åìá÷ù äî äìòîì åîéé÷øáì àëøéô åäì úéà åäìåë àáøàúùäå àëøéô äéì úéìã ìàåîùîàáøã àëøéô äéì úéà éîð ìàåîùãéúéøçà äùøãì àø÷ éàä é÷åî äéôåâ

äâéâçã ÷"ôáå(.é óã)øúéä éáâøéåàá ïéçøåô íéøãðחåäìåë øîà÷

àä àëøéô áéùçå àëøéô åäì úéàïðéñøâ éàå éúéøçà äùøãì àø÷ êéøöã÷"ä éîð éà øéôù àúà äáø íúäøàùù àëøéô åäì úéà åäìåë äìéâîá

íúøáñá íéù÷åî íéàðúטíúä øîàãëêë ìë äù÷åî åðéà ìàåîù ìáàיàìàéúéøçà äùøãì àø÷ êéøèöéàã(כ:

éðùíéøúë.êëéôì åéä ãåä ìù:åéðô øåò ïø÷ äùî ìèðùë

åãøé.àåáéø ë"÷åìöðúéå áéúëãîíéøôñ ùéå éðîéæ éøú ùéøãøîàð àì åìöðéå àéãäá ïäá áåúëù

åìöðúéå àìà$äãî äìåãâã â"òàåéîð àëä úåðòøåô úãîî äáåèéðù øùå÷ äéä áåè êàìîù àéä äìåãâçë åá äéä àì äìáç êàìîå íéøúë

:ãçà øéñäì íà éëåéøô.åéìòì íãå÷ú"ø äù÷ä

øàùë ìãâù íéàåø åðà éøäùâåøúà åðééä çåôúã ùøôîå úåðìéà

ïðéîâøúî íéçåôúë êôà çéøå$àçéøëåéìòì íãå÷ åéøô âåøúàå àâåøúàãäðù øçàå äðùì äðùî ïìéàá øãùïéìò ïéàáå ã÷úùà ìù åéìò ïéøùåðêà íéìò íúåàì íãå÷ åéøô éåä íéøçàøòéä éöòá çåôúë àø÷ àéáîù äîéúçåôúì ìàøùé åìùîð àì àø÷ éàäáãïéá éãåã ïë áéúëãë ä"á÷ä àìàíéçåôúë êôà çéøã àø÷å íéðáä

(æ øéù):éôè ééåúàì äéì äåäàìå

¯„Ò· ‡È/˙„ ˘"˙ „Â·Ú ÌȯÒÁ 'Á Ô/·¯ÏÌȯˆÓÓ Ï‡¯˘È ‡ˆÈ ·˘ ÔÒÈ/ ÌÏÂÚ¯˘Ú ‰˘ÓÁ· Ô‰ÈÁÒÙ ÂËÁ˘ ¯˘Ú ‰Ú·¯‡·‡Á¯È ˘È¯„Ó ‰È‰ ˘"Ú ÌÂȉ Â˙‡ ‡ˆÈ‡·˘· „Á ¯Èȇ„ ‡Á¯È ˘È¯ ˙·˘ ·¯Ú ÔÒÈ/„ÍÏ ¯Ó‡ ÈÒÂÈ '¯Ï ‡È˘˜ ‡·˘· ȯ˙· ÔÂÈÒ¯Ó‡ ÈÒÂÈ È·¯ ˘"˙ ‡È‰ Ô/·¯ È/Ó ‡‰ ÈÒÂÈ '¯„¯È ‰ÏÚ È˘ÈÏ˘· „¯È ‰˘Ó ‰ÏÚ È/˘·‰ÏÚ ‡Ï˘ ¯Á‡Ó ‰ÏÚ ‡Ï ·Â˘Â „¯È '„·

„¯È ‰ÏÚ ÈÚÈ·¯· ‡Ï‡ „¯È ÔÎȉÓ$È˘ÈÓÁ·‰È‰ ‡Ï È˘˘· Ô·¯˜ ÂÈÏÚ ·È¯˜‰Â Á·ÊÓ ‰/·ÌÂ˘Ó ‡Ï ‰¯Â˙ ÌÂ˘Ó Â‡Ï È‡Ó È‡/Ù ÂÏ·¯„ ‰ÈÏÚ ‰‡ÏÈÏ‚ ‡Â‰‰ ˘¯„ ˙·˘ Á¯ÂËȇ˙ÈÏ˙ ԇȯ‡ ·‰È„ ‡/ÓÁ¯ Íȯ· ‡„ÒÁȇ˙ÈÏ˙ ÌÂÈ· ȇ˙ÈÏ˙ È„È ÏÚ È‡˙ÈÏ˙ ÌÚÏ

:Ô/·¯Î Ô‡ÓΠȇ˙ÈÏ˙ ‡Á¯È·1·ˆÈ˙ȯ‰‰ ˙È˙Á˙·(௷ ‡ÓÁ ¯· ÈÓÈ„·‡ ¯"‡

‡ÒÁ¯‰‰ ˙‡ ̉ÈÏÚ ‰"·˜‰ ‰Ù΢ „ÓÏÓ‰¯Â˙‰ ÌÈÏ·˜Ó Ì˙‡ ̇ Ì‰Ï ¯Ó‡Â ˙ȂȂ·Á‡ ¯"‡ ÌÎ˙¯Â·˜ ‡‰˙ Ì˘ Â‡Ï Ì‡Â ·ËÂÓ¯Ó‡ ‡˙ÈÈ¯Â‡Ï ‰·¯ ‡Ú„ÂÓ Ô‡ÎÓ ·˜ÚÈ ¯·

‡Â¯Â˘Á˘(א)¯·‡ ÈÓÈ· ‰ÂÏ·˜ ¯Â„‰ Î"ÙÚ‡·È˙΄2ÌȄ‰ȉ ÂÏ·˜Â ÂÓȘ(á‰Ó ÂÓÈȘ

¯·Î ÂϷȘ˘(â·È˙΄ È‡Ó ‰È˜ÊÁ ¯Ó‡3̇ ‰Ë˜˘Â ‰‡¯È ı¯‡ ÔÈ„ ˙ÚÓ˘‰ ÌÈÓ˘Ó

‰‡¯È ‰ÓÏ ‰Ë˜˘ ̇ ‰Ë˜˘ ‰ÓÏ ‰‡¯È‰ÓÏ ‰Ë˜˘ ÛÂÒ·Ï ‰‡¯È ‰ÏÈÁ˙· ‡Ï‡

¯Ó‡„ ˘È˜Ï ˘È¯„Î ‰‡¯È(ãÈ‡Ó ˘È˜Ï ˘È¯·È˙΄4'‰ È˘˘‰ ÌÂÈ ¯˜· ȉÈ ·¯Ú ȉÈÂ

ÌÚ ‰"·˜‰ ‰/˙‰˘ „ÓÏÓ ÈÏ ‰ÓÏ ‰¯È˙Èχ¯˘È ̇ Ì‰Ï ¯Ó‡Â ˙È˘‡¯· ‰˘ÚÓÂ‡Ï Ì‡Â ÔÈÓÈȘ˙Ó Ì˙‡ ‰¯Â˙‰ ÌÈÏ·˜Ó'¯ ˘¯„ :‰· ‰Â˙Ï ÌÎ˙‡ ¯ÈÊÁÓ È/‡

ȇÓÈÒ$‰˘Ú/ χ¯˘È ÂÓÈ„˜‰˘ ‰Ú˘·˙¯˘‰ È·ÏÓ Ï˘ ‡Â·È¯ ÌÈ˘˘ ‡· ÚÓ˘/ÏÈ/˘ ÂÏ Â¯˘˜ χ¯˘ÈÓ „Á‡Â „Á‡ ÏÎÏÚÓ˘/ „‚/Î „Á‡Â ‰˘Ú/ „‚/Î „Á‡ Ìȯ˙ÎÌȯ˘Ú ‰‡Ó „¯È χ¯˘È ‡ËÁ˘ ÔÂÈίӇ/˘ ̘¯ÈÙ ‰Ï·Á È·ÏÓ ‡Â·È¯

5·¯ÂÁ ¯‰Ó ÌÈ„Ú ˙‡ χ¯˘È È/· Âψ/˙È·¯ÂÁ· Â/ÚË ·¯ÂÁ· ‡/È/Á '¯· ‡ÓÁ ¯"‡Â˜¯Ù ·¯ÂÁ· Ô¯Ó‡„Î Â/ÚË ·¯ÂÁ· ˜¯Ù/ÁÂÈ ¯"‡ '‚ χ¯˘È È/· Âψ/˙È ·È˙΄Ô

‰ÈÏ ÍÈÓÒ„ ÔÏË/ ‰˘Ó ‰ÎÊ ÔÏÂÎÂ6‰˘Ó‰"·˜‰ „È˙Ú Ï"¯ ¯Ó‡ ω‡‰ ˙‡ Á˜È

¯Ó‡/˘ Â/Ï Ô¯ÈÊÁ‰Ï7‡·Â ÔÂ·Â˘È '‰ ÈÈ„Ù‰ÁÓ˘ Ì˘‡¯ ÏÚ ÌÏÂÚ ˙ÁӢ ‰/¯· ÔÂȈ‰Ú˘· ¯ÊÚχ È·¯ ¯Ó‡ Ì˘‡¯ ÏÚ ÌÏÂÚÓ˘˙· ‰˙ˆÈ ÚÓ˘/Ï ‰˘Ú/ χ¯˘È ÂÓÈ„˜‰˘

È/·Ï ‰ÏÈ‚ ÈÓ Ô‰Ï ‰¯Ó‡Â Ϙ·È˙΄ · ÔÈ˘Ó˙˘Ó ˙¯˘‰ È·ÏÓ˘ ‰Ê ʯ8¯„‰Â È˘ÂÚ ‡˘È¯· ¯·„ Ϙ· ÚÂÓ˘Ï Â¯·„ È˘ÂÚ ÁΠȯ·‚ ÂÈ·ÏÓ '‰ Âί·

‡ÓÁ ¯"‡ ÚÂÓ˘Ï(ä„"Ó ‡/È/Á È·¯·9‰Ê ÁÂÙ˙ ‰Ó ÍÏ ¯ÓÂÏ ÁÂÙ˙Ï Ï‡¯˘È ÂÏ˘Ó/ ‰ÓÏ '‚ ¯Úȉ Ȉڷ ÁÂÙ˙Ή·˙È ‡˙ÚÓ˘· ÔÈÈÚÓ ‡˜„ ‡·¯Ï ‰ÈÈÊÁ„ Ș„ˆ ‡Â‰‰ ÚÓ˘/Ï ‰˘Ú/ ÂÓÈ„˜‰ χ¯˘È Û‡ ÂÈÏÚÏ Ì„Â˜ ÂȯÙ

‡Ó„ ‰È˙Ú·ˆ‡ ÔÚ·Ó ‡˜Â ‰· ıÈÈÓ ‡˜Â ‡Ú¯Î È˙Â˙ ‰È„È„ ‡˙Ú·ˆ‡(åÂÎÈÈÓÂÙ Â˙ÈÓ„˜„ ‡ÊÈÊÙ ‡ÓÚ Ï"‡Ô/‡ Ï"‡ Â˙ÈÏ·˜ ‡Ï ‡Ï ȇ Â˙ÈÏ·˜ Â˙ÈˆÓ È‡ ÚÓ˘ÓÏ ÂÎÏ 'Èڷȇ ‡˘È¯· Â˙ÈÓÈȘ ÂÎÈÈ˙ÂÊÁÙ· È˙· ÂÎÈÈ/„‡ÏÔ/È‚Ò„

Ò"˘‰ ˙¯ÂÒÓ

ù"ò,א) :á æ"ò(בúåòåáù,.èì(ג,.â æ"ò(ד.íù æ"ò]

,[ù"ò .ä óãå ù"ò(הùé,àðéðç øá úåàçñåð

÷áé.],ו) úåáåúë](זúåîù],[ãë(ח,[ì"ùø](ט,[ì"ùø]äúöéù],י) ì"ö](כò"òå]

,[åîéé÷ ä"ã .èì úåòåáù 'ñåú

ÌÏ˘‰ ¯Â‡ ‰¯Â˙

1mrd z` dWn `vFIe©¥Ÿ¤¤¨¨

on mid÷`d z`xwl¦§©¨¡¦¦

ziYgzA EaSizIe dpgOd©©£¤©¦§©§§©§¦

:xddÊÈ ËÈ ˙ÂÓ˘ ¨¨

2micEdId ElAwe EnIw¦§§¦§©§¦

lM lre mrxf lre mdilr£¥¤§©©§¨§©¨

xFari `÷e mdilr mielPd©¦§¦£¥¤§©£

ipW z` miUr zFidl¦§Ÿ¦¥§¥

mazkM dN`d minId©¨¦¨¥¤¦§¨¨

:dpWe dpW lkA mPnfke§¦§©¨§¨¨¨§¨¨

ÊÎ Ë ¯˙Ò‡3oiC YrnWd minXn¦¨©¦¦§©§¨¦

:dhwWe dôxi ux ¤¤¨§§¨¨¨

Ë ÂÚ ÌÈω˙4lM z` mid÷` `xIe©©§¡¦¤¨

c`n aFh dPde dUr xW £¤¨¨§¦¥§Ÿ

mFi xwa idie axr idie©§¦¤¤©§¦Ÿ¤

:iXXd‡Ï ‡ ˙È˘‡¯· ©¦¦

5z` l`xUi ipa ElSpzIe©¦§©§§¥¦§¨¥¤

:axFg xdn micr¤§¨¥©¥

 ‚Ï ˙ÂÓ˘6ld`d z` gTi dWnEŸ¤¦©¤¨Ÿ¤

dpgOl uEgn Fl dhpe§¨¨¦©©£¤

Fl `xwe dpgOd on wgxd©§¥¦©©£¤§¨¨

WTan lM dide crFn ldŸ¤¥§¨¨¨§©¥

`vi iixW` crFn ld` l` §¨¥¥¤Ÿ¤¥£¤

:dpgOl uEgnÊ ‚Ï ˙ÂÓ˘ ¦©©£¤

7oFIv E`aE oEaWi ii iiEctE§¥§¨§ª¨¦

lr mlFr zgnUe dPxA§¦¨§¦§©¨©

EbiVi dgnUe oFUU mW`xŸ¨¨§¦§¨©¦

:dgp`e oFbi Eqpe§¨¨©£¨¨

È ‰Ï ‰ÈÚ˘È8gk ixAB eikôln ii EkxA£§¨©§¨¦Ÿ¥Ÿ©

lFwA rnWl Fxac iUrŸ¥§¨¦§Ÿ©§

:FxaCÎ ‚˜ ÌÈω˙ §¨

9oM xrId ivrA gERzM§©©©£¥©©©¥

FNvA mipAd oiA icFC¦¥©¨¦§¦

wFzn FixtE iYaWie iYcOg¦©§¦§¨©§¦¦§¨

:iMgl‚ · ÌÈ¯È˘‰ ¯È˘ §¦¦

³Á"·‰ ˙‰‚‰

Ó‚øîà‰·¯:ë"ôòà'(א)ÒÂ˙'åëå'(ב) àòãåî ä"ã

ïéøîàð åìà ÷øôáå¯Ӈ:åìá÷ù³

Ò"˘‰ ÔÂÈÏ‚'Ó‚.Á·ÊÓ ‰,· È˘ÈÓÁ·

é"ùøá à"ò å óã äâéâç ïééò:øåáéãä éðôì äðùé ä"ã

Ì˘.'ÂÎ ÂÓÈ„˜‰˘ ‰Ú˘·:é"ù ïéðò â"ç õ"áùú 'ò

'ÒÂ˙.'ÂΠ„¯È ‰"„óàåäáåè äãî äìåãâã áâ ìò

:à"ò åò óã àîåéÌ˘‰"„.‡‚¯˙‡„ ‡ÁȯΠÂȯÙïééò

ìù ä"ãú á"ò èë óã úéðòú:íéçåôú

³È"˘¯ ÈÊÚÏ

.‡"·Â˜Ï„‚ ÏÎÈÓ ,˙È‚È‚.Ï‚ÚÂ

³È"˘¯ ÛÒÂÓ

.˙È‚È‚Îæ"òìá à"ôå÷øëù äá ïéìéèîå(:ב .(ע"ז.ÔÈ„ ˙ÚÓ˘‰äøåú ïúî

ȯ‡‰..(שם) ‰ÏÁ˙·àîùäøåúä ìàøùé åìá÷é àìåäåáå åäåúì õøàä øåæçúå

ÛÂÒ·ÏÂäåìá÷ùë..(שם)òîùðå äùòðá(שם).'‰.ÈÏ ‰ÓÏ ‰¯È˙Èéùùäã 'ä

äùòî óåñá äáúëå äøéúééëäå ,åæ äùøãì úéùàøáéäéå áøò éäéå òîùîäùù ìù éùùä íåé ø÷áìá÷ì ìàøùé ïéãéúòù ïåéñá

äøåúä(.ג ÓÚ‡.(ע"ז.‡ÊÈÊÙìåäá íòכתובות)

ÂÎÈÈÓÂÙ.קיב.) Â˙ÈÓ„˜„.ÂÎÈÈB„‡Ïíëúìéçúî

íúîã÷äù íéìåäá íúééäíëãåòå ,òîùðì äùòðøáã úåùòì øäîì íëúìäáá

åúò àìá(שם).

³ÂÙÒÂ˙ ÛÒÂÓ

?ÈÓ.א. ÁÎÂÓù"àøä 'ñåú.[ç"áä úåäâä 'éòå].ב¯·Ú·

˙Âί· ¯Ӈ˘Î Ô„¯È‰.˙ÂÏϘÂ.ù"àøä 'ñåú

ȯ‡‰.ג. ˙ÓÁÓ ‰È‰ ÏΉ„.à"áèéø.דÌÈÊȯ‚ ¯‰· ÔÎÂ

¯Â¯‡ ÌȯÓ‡ Âȉ˘ ÈÙÏ.‰˘ÚÈ ‡Ï ¯˘‡ ˘È‡‰

.à"áèéø.ה.ÌÏ˘ ·Ï·.ù"àøä 'ñåú.ו.„·Ï·'ñåú.ù"àøä.ז‰ÈÏ ˘È¯„ ‡Ï

.'ÂÎ ÈΉ.ù"àøä 'ñåú‚ÂÂ?‡ח. ȇ‰ ÈÎ ÍȯÙ

.[Ì˙‰„].ù"àøä 'ñåúχט. ‰ÈÈÙ‚ ȇ¯˜„

.ÈΉ ÈÁÈÎÂÓ.ù"àøä 'ñåúÓ˜¯‡י. ‡Î¯ÈÙ ‰ÈÏ ˙ÈÏ„

.‰ÈÙ‚.ù"àøä 'ñåú³Ô‡‚ ÌÈÒ/ ·¯

'ÈÏÚ ‰‡ÏÈÏ‚ ‡Â‰‰ ˘¯„‡BÓÁ¯ Íȯ· ‡„ÒÁ ·¯„.ȇ˙ÈÏ˙ ÔÈȯ‡ ·‰È„'ÈÙ

.ÌÈ·Â˙ΠÌȇȷ? ‰¯Â˙.ȇ˙ÈÏ˙ ÌÂÈ·ÌÂÈ· 'ÈÙ

Ô?·¯Î ,‰˘È¯ÙÏ È˘ÈÏ˘‰ÈÏ „·Ú È˘ÈÓÁ· ¯Ó‡„

.‰˘È¯Ù.ȇ˙ÈÏ˙ È„È Ïڇ‰˘ ‰˘Ó È„È ÏÚ.‰˘Ó ÌȯÓ ԯ‰‡ ,È˘ÈÏ˘

.ȇ˙ÈÏ˙ ÌÚÏÌÈÂÏ ÌÈ?‰Î.χ¯˘ÈÂ.ȇ˙ÈÏ˙ Á¯È·

¯Èȇ ÔÒÈ? È˘ÈÏ˘‰ ˘„ÂÁ·.‰¯Â˙‰ ‰?˙È? ÔÂÈÒ·Â .ÔÂÈÒ¯·„· ‰„‚‰‰ ‰ÙÈÒ‰Â,ÌÈ˘ÏÂ˘Ó ‰È˙Â˙‡ ‰Ê˙Ó‡ ˙ȯ˜? ‰¯Â˙‰˘ ¯ÓÂÏÎ

¯Ó‡?˘[כג ˜?‰[משלי ˙Ó‡'‚ ˙Ó‡ ¯ÙÒÓ ,¯ÂÎÓ˙ χÂ˙·‡ È?· χ¯˘È .˙ÂÈ˙‡,·˜ÚÈ ˜ÁˆÈ ̉¯·‡ ,'‚ÔÂÚӢԷ‡¯ È˘ÈÏ˘ Ë·˘Ó,‰˘Ó „ÏÂ? ÈÂÏ ÔÓ ,ÈÂÏÈÂÏ .‰¯Â˙ ‰?˙È? Â„È ÏÚ˘'‚ ‰˘Ó ,˙ÂÈ˙‡ '‚ · ˘È,ÌÈÁ¯È '‚ ÔÙˆ? ,˙ÂÈ˙‡

·È˙΄Î[ב ‰?Ùˆ˙Â[שמות¯Ó‡ ¯Ӈ ‰Ê·Â .ÌÈÁ¯È '‚

Â?„ÓÏÈ ˘¯„Ó· ˘È „ÂÚ ‰Ê ԂΠ.˘ÏÂ˘Ó ‰È‰ ÌÂȉ Â˙‡ ‰˘ÚÓ Ï΢ ‰˙„ÓÏ ‡‰ ÈÂÏ יתרו]¯' פרשת ÍÏ[תנחומא È˙·˙Î ‡Ï‰‰¯Â˙ ˙˘ÏÂ˘Ó ‰¯Â˙ ,˘ÏÂ˘Ó ‰È‰ ÏΉ ,ÏÓÈ‚ ˙È· Ûχ ˙¢ÏÂ˘Ó ‰È˙ÂÈ˙‡˘ ,‰¯Â˙ Ô‰ ‰ÈÓÁ? Ô· Ú˘Â‰È '¯ ¯Ó‡ ,ÌÈ˘ÈÏ˘˘Â„˜ ˘Â„˜ ,˙˘ÏÂ˘Ó ‰˘Â„˜ .Ìȯ‰ˆÂ ¯˜Â·Â ·¯Ú .˙˘ÏÂ˘Ó ‰ÏÙ˙ .˙„‚‡Â ˙ÂÎω „ÂÓÏ˙ ,˙˘ÏÂ˘Ó ‰?˘Ó .ÌÈ·Â˙ΠÌȇȷ?˜ÁˆÈ ̉¯·‡ Ú¯ÊÓ ,ÔÈ˘ÏÂ˘Ó ÂÈ˙ÂÈ˙‡˘ ÈÂÏ Ë·˘Ó .ÌÈ˘ÏÂ˘Ó ÂÈ˙ÂÈ˙‡ ‰˘Ó .ÌÈχ¯˘È ÌÈÂÏ ÌÈ?‰Î ÌÈ˘ÏÂ˘Ó Ï‡¯˘È .˘Â„˜

¯Ó‡?˘ ¢„˜˙? ÌÈÓÈ ‰˘Ï˘Ï ÌÈ˘ÏÂ˘Ó ÂÈ˙ÂÈ˙‡˘ È?ÈÒ· .ÔÂÈÒ ¯Èȇ ÔÒÈ? ,˘ÏÂ˘Ó ˘„ÂÁ· ,‰˘Ï˘ ˙·‡ ·˜ÚÈÂ[יט ÂȉÂ[שמות.È˘ÈÏ˘‰ ÌÂÈÏ ÌÈ?ÂÎ?˙ ÍÈBÙÏ ‰ÊÂB‚˘ ‰„ÓÁ ÌÏÂÚ Ï˘ ÂB·¯ ÂÈBÙÏ Â¯Ó‡‡¯·B˘ ̄˜ ˙¯„ ‰Ú·¯‡Â ÌÈÚ·˘Â ˙Â‡Ó Ú˘

.ÌÏÂÚ‰Ô?·¯Ï Â‰Ï ‡˜Ù? ‡˙ÏÈÓ פכ"ח]‰‡ „È˙η[ב"ר ‡¯˜ ȇ‰Ó[קה Â'[תהלים ‰˘Ó „Ú Ì‰¯·‡Ó ,̉¯·‡ „Ú Á?Ó 'È ,Á? „Ú Ì„‡Ó ˙¯„ 'È ,Ô˯٠‰Ê .¯Â„ Â"Î ‰¯Â˙‰ ˙?È˙? „Ú Ô¢‡¯‰ Ì„‡ ˙¯ÈˆÈ ÔÓ Â‡ˆÓ˘ ÈÙÏ˘ .¯Â„ ÛÏ‡Ï ‰Âˆ ¯·„ Â˙ȯ· ÌÏÂÚÏ ¯ÎÊ.¯Â„ ÛÏ‡Ï ‰Âˆ ¯·„ ÌÈȘ˙È˘ È„Î ‰¯Â˙‰ ‰?˙È? ,¯Â„ Ûχ ˙ÓÏ˘‰ Ô‰˘ ˙¯„ Â"Î ÌÏÂÚ‰ ˙ÂÓÈÓ ‰ÈÏÚ Â¯·Ú˘ ÔÂÂÈΠ.˙¯„ „"Ú˜˙˙ ‰ÊÂ?‚ ‰˙ȉ ‰¯Â˙‰ ÈÎ ÂÚ„È ,˙¯„ Â"Î ÂÓÏ˘ ¯·Î ,‰¯Â˙‰ ‰?˙È? Â„È ÏÚ .‰˘Ó „Ú Ì¯ÓÚ ˙‰˜ ÈÂÏ ·˜ÚÈ ˜ÁˆÈ ̉¯·‡ ,˙¯„

³Ï‡//Á Â/È·¯

ÔȯÒÁ 'Á Ô?·¯Ï Ô?Ș¯ÙÂÔȯÈÒÁ 'Ê ÈÒÂÈ '¯Ï ,„·ÚÔȇ ÌȯÁ‡ ¯Ӈ È΄ .„·ÚÌÈÓÈ '„ ˙¯ˆÚÏ ˙¯ˆÚ ÔÈ·,Ô¯„ÒÎ ‰?˘‰ È˘„Á˘ ÔÓʷ‰„ ,¯ÒÁ „Á‡Â ‡ÏÓ „Á‡,ÔȯÒÁ ‰˘˘Â ÔÈÓÏ˘ ‰˘˘,„"?˘ ‡˙˘„ ÈÓÂÈ Â‰ÂÔ‰?Ó ?"˘ ÔÈÏÙ‡?„.'„ ÔȯÈÈ˙˘Ó ,ÈÚ·˘·,ÔȯÒÁ 'Ê ‰· ‰„Î Ï·‡„Π,‚"?˘ ÈÓÂÈ Â‰Ï Â‰ȯÈÈ˙˘Ó ,ÈÚ·˘ ÔÈÏʇȉ „Î ÍÎÏȉ ,'‚ ‰?ÈÓ„Á‡ ÌÂÈ ‰ÈÈ?˘„ ÔÒÈ? ˘‡¯'Ê ‰?¢‡¯· ‰Â‰Â ˙·˘·‰?¢‡¯„ ÔÒÈ? ȉ ,ÔȯÈÒÁ‡·˘· „Á· ÔÂÈÒ ,‰˘ÓÁ·‰?˘· ȉ ȇ .ÈÒÂÈ '¯Î‰ ÔȯÒÁ ‰?Ó˘ ‰?¢‡¯‰?ÈÓ È¯ÈÈ˙˘Ó ,·"?˘ ‡ÓÂÈÔÒÈ? ˘‡¯ ȉ „Π,Ôȯ˙˘‡¯ ȉ ,‡·˘· „Á· ‰ÈÈ?˘ÈÏÚÓ· ‰?¢‡¯ ‰?˘ ÔÒÈ?Ôȯ˙ ÔÂÈÒ ˘‡¯Â ,‡˙·˘Ôȇ Ô?˙ ,Ô?·¯Î ‡·˘·ÌÈ˘„Á ‰Ú·¯‡Ó ÔÈ˙ÁÂÙÔÈȉ „Π,‰?˘· Ôȯ·ÂÚÓ‰,ÔȯÒÂÁÓ 'Á ‰ Ôȯ·ÂÚÓ '„‡Ï ˘È¯Ù„ Ô‡ÓÏ 'ÈÙ‡ÂÏÚ ¯˙È ¯ÒÁÏÌÈÓÎÁÏ ‰‡¯?

.‰?ÂÓ˘ÈÒÂÈ È·¯ ˘"˙.„¯È ‰ÏÚ ÈB˘· ¯Ó‡'ÈÙ

,È?ÈÒ ¯·„Ó· Ô˙ÈÈ?ÁÏ È?˘,„¯È ‰ÏÚ È˘ÈÏ˘·ÂÚ ‡˙ˆ¯˙ ÈÎ ÈÚÈ·¯·Â‰Ï

Á·ÊÓ ‰?· È˘ÈÓÁ·Â ,„¯ÈÂÈ˘˘· ,Ô·¯˜ ÂÈÏÚ ·È¯˜‰Â

˙·˘ ·¯Ú(„) ‡Â‰[„] ‡Ï‡ ‡Ï ÈÒÂÈ '¯ ÈÁ„ .Ô?·¯Ï ‡˙ÚÈÈÒ ,‰¯Â˙ · ‰?˙È? ˙·˘ ÌÂÈ ‡Â‰„ Â‡Ï [ȇÓ] (ȇ„Â) ,ȇ?Ù ÂÏ ‰È‰ ‡Ï.ȇ?Ù ÂÏ ‰È‰ ‡Ï ˙·˘„ ‡Á¯ÈË Ì¢Ó¢¯„,ȇ˙ÈÏ˙ ÌÚÏ È‡˙ÈÏ˙ „È ÏÚ È‡˙ÈÏ˙ ÔÈȯ‡ ·‰È„ ‡„ÒÁ ·¯„ ‰ÈÏÚ ‰‡ÏÈÏ‚ ‡Â‰‰

‡Óχ„ .‰˘È¯ÙÏ È˘ÈÏ˘ ÌÂÈ È‡˙ÈÏ˙ ÌÂÈ· ÔÓ Ô?·¯„ ‡˙ÚÈÈÒ ,Ô?·¯Î Ô‡ÓÎ ÔÈÒ¯‚ ÔÈÁ¯ӄ Ô?·¯ ˙ȇ .ȇ˙ÈÏ˙ Á¯È· ,ȇ˙ÈÏ˙ ÌÂÈ·'Ó‚· ÈÓ? ‡˙‚ÂÏÙ ‡˘¯ÙÓ .‰¯Â˙ ‰?˙? · ‰˘˘·Â ,ÔÂÈÒ ˘„Á ˘‡¯ ‰Â‰ ‡·˘· Ôȯ˙ Ô?·¯Î Ô‡ÓÎ ,‡˘È¯Ù Â‰Ï „È·Ú ‰˘ÓÁ·

.ÌÈÓÈ ˙ÚÈ·˘„

51

Difficult wordsat the bottom of - בתחתיתlike a barrel - כגיגיתan notification – מודעאand grew calm - ושקטה

and removed them - ופירקוםand [Bnei Yisroel] were stripped - ויתנצלוtheir jewellery - עדיםfrom Mount Sinai - מהר חורבthey put on [crowns] - טענו

that was long ago - שמעולםthis secret - רזthe forest - היערits leaves - לעליו(heretic – צדוקי/מינא)

and he placed - ויתבהhis leg - כרעאcrushing - מייץthey were flowing - מבעןimpulsive - פזיזא

before - לאודנייכוtheir ears in your - בפחזותייכוimpulsivity

.פחדף

מודעה A notification of coercion. Legal procedure by which someone can void a transaction that was forced. If Hashem .challenges” the Jews for not keeping the Torah, they could respond that they were forced. .י צדוStudents of Tzadok who rejected Oral Torah and took the pesukim literally. (In some גמרא’s it is swapped for מינא – heretic.)

Key concepts

Series of Agadatas about Kabolas Hatorah at Har Sinai (16 lines down)

.יצבו" ..."וי Posuk: “They stood at bottom of the mountain.” .ב אבדימי" ..."אמר Statement: סוק א. teaches us that Hashem

held the mountain like a barrel over them and said: “If you accept the Torah, fine. But if not, your burial will be there!” ..."אמר רב אחא" Statement: From here we see the acceptance of the Torah was forced (a מודעה). (See Key Concepts) ..."אמר רבא" Conclusion: This is true, however the Jews willingly accepted the Torah again at the time of the miracle of Purim. We see from פסוק ב that they accepted again what they had already accepted.

..."אמר חזקיה" Q about Kabolas Hatorah: In פסוק ג why did the earth become afraid and grow calm? ..."אלא" A: Before the Torah was accepted the earth was afraid, after it was calm. ..."ולמה" Q: Why was it afraid in the first place? ..."כדריש לקיש" A: In פסוק ד an extra letter “ה” on the word this (that we don’t see with other days of creation) "הששי"teaches us that when Hashem created the world on the condition of the acceptance of Torah by the Jews. If they don’t accept the Torah Hashem will return it to emptiness. ..."דרש" Drosha: At Kabolas Hatorah, when the Jews said “we will do” first, before “we will hear”, 600,000 angels, (one for each Jew) came to every Jew and tied 2 crowns on them. One corresponding to “we will do” and the other to “we will hear”. But when the Jews sinned with the Golden Calf, 1.2 million destructive angels came and removed them (one angel for each crown) as we see in פסוק ה. ..."אמר רבי חמא" Related Teaching: At Chorev (Har Sinai) they put crowns on the people (as ר סימאי just said). At Chorev they also took the crowns off as it says in פסוק ה.

..."אמר רבי יוחנן" Related Teaching: Moshe Rabeinu merited and took all the crowns as we see in פסוק ו (which is directly after shining – הלו is similar to אהל in the Torah).[The word פסוק הwhich refers to a crown.] ..."אמר ריש לקיש" Related Teaching: In the future Hashem will return these crowns to us as we see in פסוק ז. The phrase “Hashem will return…eternal joy on their heads” refers to the crowns that were on their heads long ago at Har Sinai.

..."אמר רבי אלעזר" Drosha: At Har Sinai, when the Jews said “we will do” first, before “we will hear”, a Heavenly voice asked “Who revealed to My children this secret that the angels use?” as we see in פסוק ח (which is talking about the angels) that the “who do” is written before “to hear”. ..."אמר" Q: In פסוק ט, why are the Jews compared to an apple? ..."לומר לך" A: To teach us that just like an apple tree, whose fruit precedes its leaves, so too the Jews preceded we will do before we will hear.

צדוקי..." ההוא" Related Story: There was a צדוקי who saw רבא learning גמרא and רבא was sitting on his hands, crushing them and causing them to bleed. The צדוקי said to רבא “You are an impulsive nation that put their mouths before their ears, (by saying נעשה ונשמע) & you still persevere in your impulsiveness! (By learning with such intensity) First you should have heard [the commandments so that you would have known] whether you were able to accept them. And if not, you should not have accepted them!”

שקלא וטריא

הים מן־המחנה א( ויוצא משה את־העם לקראת הא ויתיצבו בתחתית ההר )שמות יט, יז(

Moshe led the people out of the camp towards Hashem, & they took their place at

the bottom of the mountain. כל ב( קימו וקבלו היהודים עליהם ועל־זרעם ועל

א יעבור להיות עשים את שני הנלוים עליהם ו הימים האלה ככתבם וכזמנם בכל־שנה ושנה

)אסתר ט, כז(The Jews undertook & obligated themselves & their descendants, & all who might join them,

to keep these 2 days, as they are written at the proper time each year.

ג( משמים השמעת דין ארץ יראה ושקטה )תהלים עו, ט(

In heaven You pronounced a verdict; the earth was afraid & grew calm.

הים את־כל־אשר עשה והנה־טוב מאד ד( וירא א)בראשית א, לא( -ויהי־ערב ויהי־בקר יום הששי

And Hashem saw all that He had made, and found it very good. and there was evening

and there was morning, the sixth day. מהר חורב ה( ויתנצלו בני־ישראל את־עדים

)שמות לג,ו(So the Bnei Yisroel remained stripped of the

jewellery from Har Chorev onwards. ו( ומשה יקח את־האהל ונטה־לו מחוץ למחנה הרחק

וקרא לו אהל מועד והיה כל־מבקש יהוה מן־המחנה יצא אל־אהל מועד אשר מחוץ למחנה )שמות לג, ז(

Now Moshe would take the Tent & pitch it outside the camp, at some distance from the

camp. It was called the Tent of Meeting, & whoever looked for Hashem would go out to

the Tent of Meeting outside the camp. ז( ופדויי יהוה ישבון ובאו ציון ברנה ושמחת עולם

-על־ראשם ששון ושמחה ישיגו ונסו יגון ואנחה )ישעיהו לה, י(

& the redeemed ones of Hashem will return & come to Tziyon in song, & eternal joy [will be] on their heads; they will attain happiness &

joy, & sadness & sighing will flee. ח( ברכו יהוה מלאכיו גברי כח עשי דברו לשמע

)תהלים קג, כ( -בקול דברו Bless Hashem, all His angels, mighty in

strength, who do His bidding, to hear the voice of His word.

כתפוח בעצי היער כן דודי בין הבנים בצלו ט( )שיר השירים ב, ג( חמדתי וישבתי ופריו מתוק לחכי

Like an apple among the trees of the forest, so is my Beloved among the sons; in His shade I delighted & sat, & His fruit was sweet to my

palate.

.סוקים

52

דף פח:1

אנן..." ."א" Rava’s Response: We have complete faith & the beginning of א . is written about us. People like you are perverse & the end of פסוthe פסוק is about you!

.ואל" ..."אמר רבי ש Q: In ה' ,פסוק ב speaks to His bride )the Jews(. What does it mean?

..."בתחילה" A: At first when the Jews accepted the Torah they drew close to 'ה . ith “1 of their eyes”, but when the Jews perform the Torah, they draw close to 'ה with “both of their eyes”. [1 eye represents נעשה the other נשמע.]

..."אמר עולא" Statement: A bride that commits adultery at the chupa is shameless. (A moshul for the Jews sinning with the Golden Calf at Har Sinai) [Kabolas HaTorah is often compared to a marriage.]

..."אמר רב מרי" Source: In פסוק ג the Jews say about 'ה “While the King was still at his banquet, my perfume gave out its fragrance.” The banquet represents Har Sinai, & the “giving out” of perfume refers to the Jews “giving their service” to the Golden Calf.

..."אמר רב" Explanation: Even though this פסוק refers to a disgraceful sin of the Jews, it is still worded in a way that shows 'ה’s love for us. As it says “gave out” & not “became putrid/spoiled”.

..."תנו רבנן" Braisa: Those who are insulted by others but don’t respond with insult, those who hear others disgracing them but don’t reply, those who serve 'ה out of love & happily accept afflictions, about them it says “& let those who love him be like the powerfully rising sun” )גמרא] )פסוק ד says elsewhere the moon used to be as great as the sun. The moon suggested it should be greater but the sun remained silent. As a result, the sun became greater. This will happen to those who remain silent when being insulted.]

..."אמר רבי יוחנן" Q: What do we learn from פסוק ה? ..."כל" A: Every word 'ה said at Har Sinai split into 70 languages (& was

understood by every nation). ..."תני דבי" Braisa: A different source for this is in פסוק ו. The words of

are like a hammer breaking rock, just like a hammer causes a rock ה'to break up into many pieces, 'ה’s words split into 70 languages.

..."אמר רב חננאל" Q: In פסוק ז, why are words of Torah compared to a prince?

..."לומר" A: To teach us just as a prince has the power of life & death, the words of Torah have the same power.

..."היינו" Explanation: To those who toil in Torah with all their might (represented by the right hand) the Torah will be a potion of life. For those that don’t (study with toil/for the right reasons) it can be a potion of death.

..."דבר" A2: The פסוק said princes as each of 'ה’s words at Har Sinai were tangible/visible & had 2 crowns tied to it.

..."אמר רבי יהושע" Q: פסוק ח follows פסוק ג in שה"ש and continues the theme of the sin of the Golden Calf. In the פסוק the Jews speak about ?What does it mean .ה'

..."אמרה" A: The Jews say before 'ה, even though my Beloved ('ה) pains & embitters me (by asking them to remove their jewellery/crowns after the sin of the Golden Calf) He dwells in my bosom (a reference to the Mishkan which He commanded them to build right away) [The words “צרור המור "– “bundle of myrrh” are being interpreted as “ שמיצר [”pains & embitters“ – ”ומימר

שקלא וטריאא(תמת ישרים תנחם וסלף

)משלי יא, ג( בוגדים ישדם The complete faith of the upright shall lead them, and the perverseness of the faithless will destroy

them. ב( לבבתני אחתי כלה לבבתיני

באחת מעיני באחד ענק ( )שה”ש ד, ט –מצורני

You have captivated My heart, My sister, [My]

bride; you have captured My heart with one of

your eyes, with one bead of your necklace.

( עד־שהמל במסבו נרדי נתן ג)שה”ש א, יב( ריחו

While the king sat at his banquet, my perfume

gave out its scent. ד( כן יאבדו כל־אויבי יהוה

רתו ואהביו כצאת השמש בגב ותשקט הארץ ארבעים שנה

)שופטים ה, לא( So may all Your enemies perish, Hashem, and let those who love Him be

like the powerfully rising sun. and the land was

quiet for 40 years. ה(אדני יתן־אמר המבשרות

)תהילים סח, יב( צבא רב My Lord made a

declaration, the heralds are a mighty host.

הלוא כה דברי כאש ו(נאם־יהוה וכפטיש יפצץ סלע

)ירמיהו כג, כט(My words are like fire the word of Hashem and like

a hammer it breaks a rock.

י־נגידים אדברז(שמעו כ ומפתח שפתי מישרים

ו( ,ח )משלי Listen, for I will speak

princely things, my lips open [to speak words of]

truthfulness. ח( צרור המר דודי לי בין שדי

ילין )שה”ש א, יג(My beloved is to me [as] a bundle of myrrh which lies between my bosom.

.סוקים

53

˙·˘ ÈÚÈ˘˙ ˜¯Ù ‡·È˜Ú È·¯ ¯Ó‡ :ÁÙבשלימותא. äáäàîדסגינן íéùåòä êøãë áì íåúá åîò åðëìäúä

åá ãåîòì ìëåð àìù øáãá åððòèé àìù åéìò åðëîñå:.בתחלה:ùé íéúù íúîéé÷ùë óåñáìå íëìöà àéä úçà íúìá÷ù äìá÷á

éëäåעלובה.÷éðúáø:לבבתני. àéä àôöåçã àðùéì àðáìåòã äôåöçïéèéâ 'ñîá øîà(חופתה.:מ בתוך מזנה

:ìâòä åùòå éðéñá åãîòùë ìàøùéëåçéøנתן.åúôåçá:במסיבו. áæò

:íéøçàì áåèäהיא חביבותא ועדייןåðúåðâáגבן. øôñî àø÷îäù ô"òà

áéúë àìãî äáç ïåùì åðì äàøä:çéøñä.עולבים ואינם הנעלבים

ïä àìå äôöåçá íäéìò ïéàá íéøçà:íéøçà ìò.עושין:íå÷îä úáäàî

ביסורים. äàáäושמחים äáéìò ìò:íäéìò.רב úåîåàä:צבא ìëמהäîëìפטיש. åãé ìò òìñä ÷ìçúî:úåöåöéð.(ב)למיימיניןìëá íé÷åñò

íãàë äãåñ úòãì íéãåøèå íçë:ø÷éò àéäù åðéîé ãéá ùîúùîä

כתרים. שני לו äéäùקושרים øåáãìúà íéàåø áéúëãë äàøðå ùîî åá

úåìå÷ä(ë úåîù):שמיצר אע"פדודי לי ãøåä.ומימר øîàù ìâòá

:êéãò.ילין שדי ãéîבין øîàúîöîåöî úåéäì ïëùî åì úåùòìùã÷îá åàøðù íéãáä éðù ïéá åúðéëùïéèìåáå ïé÷çåã íéãù éðùë ïåùàø

:çúôä ãâðëù úëåøôá.גדי עיןøçà ïåùì .äîäá ïéî àåäù ìâò ïåòïçìù ãâì íéëøåòä æ"ò ïåùì

(äñ äéòùé):.שכרמתיéúôñàùáéúëãë äáøä úåäìà úååàúäì

ìàøùé êéäìà äìà(áì úåîù):עליו. úàשכורמים åéìò ïéôñàîù

úá÷åðîå äëåøà óã àåäå íéãâáääéúçú øîâåîä çéðîå äáøä íéá÷ð:íéá÷ðä êøãî ïéøîâúî íéìëäå

דמיכנש מעבירïðéñøâ:לישנאïãò:.(ג)ראשון ïâì.עובר ìòמור

:ïøéáòäù.נדבות ïúîגשם éáâ:íéìäú øôñá áéúë äøåú.מיל י"ב

íéáåø÷ä åéäå íäéðçî úãî àéä åæäö÷ ãò ìå÷ä ãçôî ïéøæåç øåáéãì

:äðçîä.אותן ïéòééñîמדדיןåéäù èòî èòî áø÷úäì ïúåàäðá úà äããîä äùàë íéùìç

åëåìéä úìçúá:.ידודוןíä òîùî:ïåãåãé íîöò.ידדון:íéøçà ïéããî

דורות. äðù(ד)תתקע"ד íéôìàáïéãéúò åéä íìåòì äøåú äîã÷ùøîàðù úåàøáäì åììä úåøåã

(ä÷ íéìäú)øåã óìàì äåö øáã$íéé÷úî íìåòä ïéàù ä"á÷ä äàøå

ïàøá àìå ïøéáòäå êë ìë äøåú àìáåøñçù éøä .úåøåã å"ëì äðúðå

:óìàî ã"ò÷úú.שמך אדיר מהêì éåàø ïéàå õøàá äáøä àåä øéãà:íéîùä ìò íà éë íù êãåä ïúéì

מזיו. שדי æùøô:פירש ìù ïå÷éøèåðäàð÷

àìå.çéøñä áéúëáåúëì åì äéä àì äðåâî ïåùìאàìå øîåìë àìàáúë(נïåùì ïúð áúë àìà çéøñä òîùî äåäã åçéø áøò:úåáéáçäî.úåöåöéð äîëì ÷ìçúî äæ ùéèôìàåîù åðéáø äù÷ä

ùéèôäå áéúë àìãî òìñä úà õöåôî ùéèôäã òîùî àø÷ àäåùéèôäù ïéàåø åðà ïëå òìñ åðööåôéäî ñøâéîì àëéìå íéòìñ õöåôîàäã úåöåöéð äîëì ÷ìçúî òìñùéèôì äìùîð äøåú åðééäã øåáéãùéèô äî 'éô ñøèðå÷áå òìñì àìåáùåéî åðéàå åãé ìò òìñä ÷ìçúîåðéàå ÷ìçúî åîöò àåä øåáéãäùéøééî àø÷ã ú"ø øîåàå øåîâ ïåéîã

ìæøá õöåôîä ïáàáבøîàã(סùøãîáïéøéôðñ äð÷ù ãçàá äùòî úéæçäëäå ïãñä ìò äðúð ä÷ãåáì àáå

äéìòøáùðå ùéèôä ÷ìçð ñðøå÷áã"ää åîå÷îî ææ àì ïéøéôðñå ïãñä

òìñ õöåôé ùéèôëåגàìã áâ ìò óàåíé÷åñô äáøä òìñ åðööåôé áéúëíéî å÷çù íéðáà äæ ïéðòë ùé

(ãé áåéà)åúàå íéî ïúåà å÷çù 'éôïéùåãé÷ã ÷"ôá øîàã øéôù(:ì óã)

òâô íà éðá ìàòîùé éáø éáã àðúíàå ã"îäéáì åäëùî äæ ìååðî êáå÷çù íéðáà 'àðù çåîð àåä ïáàíàå íéî íúåà å÷çù ùåøéô íéîøöé íà ùåøéô õöåôúî àåä ìæøáõöåôúî ìæøáë åéìò ÷æçúî òøäóàå òìñ õöåôé ùéèôëå øîàðùùéèôì ø"äöé äîãî íúäã éô ìòùåçì ïéà ùéèôì ú"ã äîãî ïàëå

$:íéîòè äîëì àöåé ãçà àø÷îãäøåú

Ô· ·È˙Î ‡˙ÂÓÈÏ˘· Ô1È‚Ò„1Ìȯ˘È ˙ÓÂ˙‰· ·È˙Î ‡˙ÂÏÈÏÚ· Ô‚Ò„ È˘1ȇ Í1‰ ÌÁ1˙

1¯· χÂÓ˘ ¯"‡ :Ì„˘È ÌÈ„‚· ÛÏÒ·È˙΄ È‡Ó Ô˙1ÂÈ ¯"‡ È1ÓÁ12È1˙··Ï

‰ÏÈÁ˙· ÍÈ1ÈÚÓ ˙Á‡· È1˙··Ï ‰ÏÎ È˙ÂÁ‡ÍÈ1ÈÚ È˙˘· È˘Ú˙˘ÎÏ ÍÈ1ÈÚÓ ˙Á‡·

(à‰˙ÙÂÁ ÍÂ˙· ‰1ÊÓ ‰ÏÎ ‰·ÂÏÚ ‡ÏÂÚ ¯Ó‡‡¯˜ È‡Ó Ï‡ÂÓ˘ ˙·„ ‰¯· È¯Ó ·¯ ¯Ó‡

3¯Ó‡ '‚ Ȅ¯1 ·ÈÒÓ· ÍÏÓ‰˘ „Ú(á·¯·˙Î ‡Ï Ô˙1 'È˙΄ Ô·‚ ‡È‰ ‡˙·ȷÁ ÔÈÈ„ÚÂ

Áȯ҉â(¯"˙(א)‡ÔÈÚÓ¢ ÔÈ·ÏÂÚ Ô1ȇ ÔÈ·ÂÏÚÔÈÁӢ ‰·‰‡Ó ÔÈ˘ÂÚ ÔÈ·È˘Ó Ô1ȇ Ô˙Ù¯Á

¯Ó‡ ·Â˙Ή Ô‰ÈÏÚ ÔȯÂÒÈ·4ÂÈ·‰Â‡ÂÈ‡Ó Ô1ÁÂÈ ¯"‡ Â˙¯Â·‚· ˘Ó˘‰ ˙‡ˆÎ

·È˙΄5‡·ˆ ˙¯˘·Ó‰ ¯Ó‡ Ô˙È '‰‰¯Â·‚‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ ·¯Ï‡ÚÓ˘È '¯ È·„ È1˙ ˙Â1Â˘Ï ÌÈÚ·˘Ï ˜ÏÁ1

6ÚÏÒ ıˆÂÙÈ ˘ÈËÙÎÂ(ã˜ÏÁ1 ‰Ê ˘ÈËÙ ‰Ó‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ Û‡ ˙ˆˆÈ1 ‰ÓÎÏ·¯ ¯Ó‡ ˙Â1Â˘Ï ÌÈÚ·˘Ï ˜ÏÁ1 ‰"·˜‰ ÈÙÓ

„"Ó ‡ÙÙ ¯· χ11Á7ÌÈ„È‚1 ÈÎ ÂÚÓ˘¯ÓÂÏ „È‚1Î ‰¯Â˙ ȯ·„ ÂÏ˘Ó1 ‰ÓÏ ¯·„‡Û‡ ˙ÂÈÁ‰Ï ˙ÈÓ‰Ï Â· ˘È ‰Ê „È‚1 ‰Ó ÍÏ

¯Ó‡„ Â1Èȉ ˙ÂÈÁ‰Ï ˙ÈÓ‰Ï Ì· ˘È ˙"„(䇷¯‡ÓÒ ‰· ÌÈÏÈ‡Ó˘ÓÏ ÈÈÁ„ ‡ÓÒ ‰· ÔÈ1ÈÓÈÈÓÏÈ1˘ ÂÏ Ìȯ˘Â˜ ‰"·˜‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ ÌÈ„È‚1 ‡"„ ‡˙ÂÓ„

„"Ó ÈÂÏ Ô· Ú˘Â‰È ¯"‡ :Ìȯ˙Î8‰¯Ó‡ ÔÈÏÈ È„˘ ÔÈ· ÈÏ È„Â„ ¯ÂÓ‰ ¯Â¯ˆÔÈ· Ȅ„ ÈÏ ¯ÓÈÓ ¯ˆÈÓ˘ ÈÙ ÏÚ Û‡ Ú"˘·¯ ‰"·˜‰ È1ÙÏ Ï‡¯˘È ˙Ò1Î

ÔÈÏÈ È„˘9¯ÙÎÓ ÂÏ˘ ÏΉ˘ ÈÓ È„‚ ÔÈÚ Èӯη ÈÏ È„Â„ ¯ÙÂΉ ÏÂ΢‡‡Â‰ ˘È1ÎÓ„ ‡1˘ÈÏ ÈӯΠȇ‰„ ÚÓ˘Ó È‡Ó ÈÏ È˙Ó¯Î˘ È„‚ ÔÂÚ ÏÚ ÈÏ

Ô1˙„Î ÔÓÁ1 ·¯„ ‰È¯· ‡¯ËÂÊ ¯Ó ¯Ó‡(å˙‡ ÂÈÏÚ ÌÈÓ¯Â΢ Ò·ÂÎ Ï˘ ‡ÒηÈ˙΄ È‡Ó ÈÂÏ Ô· Ú˘Â‰È ¯"‡Â :ÌÈÏΉ10¯Â·È„ ÏÎ Ì˘Â·‰ ˙‚¯ÚÎ ÂÈÈÁÏ

˘ ÔÂÈΠÌÈÓ˘· ÂÏÂÎ ÌÏÂÚ‰ ÏÎ ‡ÏÓ˙1 ‰"·˜‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ÂÔ¢‡¯ ¯Â·È„ӯȷÚÓ ‰È‰Â ÂÈ˙¯ˆÂ‡Ó Á¯‰ ‰"·˜‰ ‡ÈˆÂ‰ Íω ÔÎÈ‰Ï È1˘ ¯Â·È„ ‡ÏÓ˙1

¯·Ú ¯ÂÓ ˙ÂÙËÂ1 ÌÈ1˘Â˘ ÂÈ˙Â˙Ù˘ ¯Ó‡1˘ Ô¢‡¯ Ô¢‡¯(æÌÈ1˘Â˘ ȯ˜˙ Ï‡Ï˘ Ô˙Ó˘1 ‰˙ˆÈ ‰"·˜‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ Ï"·È¯‡Â :ÌÈ1¢˘ ‡Ï‡

¯Ó‡1˘ χ¯˘È11Ô˙Ó˘1 ‰˙ˆÈ Ô¢‡¯ ¯Â·È„Ó˘ ¯Á‡Ó ¯·„· ‰‡ˆÈ È˘Ù1„ȯ‰ ÂϷȘ ͇ȉ È1˘ ¯Â·È„(çÌ˙‡ ‰ÈÁ‰Â ÌÈ˙Ó Â· ˙ÂÈÁ‰Ï „È˙Ú˘ ÏË

¯Ó‡1˘12'¯ ¯Ó‡Â ‰˙11ÂÎ ‰˙‡ ‰‡Ï1 Í˙ÏÁ1 Ìȉχ ÛÈ1˙ ˙·„1 Ì˘‚ԉȯÂÁ‡Ï χ¯˘È ¯ÊÁ ‰"·˜‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ ÈÂÏ Ô· ڢ‰È

¯Ó‡1˘ Ô˙‡ ÔÈ„„Ó ˙¯˘‰ È·ÏÓ Âȉ ÏÈÓ ·"È(è13ÔÂ„Â„È ÔÂ„Â„È ˙‡·ˆ È·ÏÓ¯Ӈ ̯ÓÏ ‰˘Ó ‰ÏÚ˘ ‰Ú˘· Ï"·È¯‡Â :Ô„„È ‡Ï‡ ÔÂ„Â„È È¯˜È˙ χϷ˜Ï Ô‰Ï ¯Ó‡ Â1È1È· ‰˘‡ „ÂÏÈÏ ‰Ó Ú"˘·¯ ‰"·˜‰ È1ÙÏ ˙¯˘‰ È·ÏÓÌÈÚ·˘Â ˙Â‡Ó Ú˘˙ ÍÏ ‰ÊÂ1‚˘ ‰ÊÂ1‚ ‰„ÂÓÁ ÂÈ1ÙÏ Â¯Ó‡ ‡· ‰¯Â˙

˙¯„ ‰Ú·¯‡Â(éÌ„Â ¯˘·Ï ‰1˙ÈÏ ˘˜·Ó ‰˙‡ ÌÏÂÚ‰ ‡¯·1˘ ̄˜14˘Â1‡ ‰ÓÂ1„˜Ù˙ ÈÎ Ì„‡ Ô·Â Â1¯ÎÊ˙ ÈÎ15¯˘‡ ı¯‡‰ Ïη ÍÓ˘ ¯È„‡ ‰Ó Â1È1„‡ '‰

¯Ó‡ ‰·Â˘˙ Ô‰Ï ¯ÈÊÁ‰ ‰˘ÓÏ ‰"·˜‰ ÂÏ ¯Ó‡ ÌÈÓ˘‰ ÏÚ Í„Â‰ ‰1˙‡Òη ÊÂÁ‡ ÂÏ ¯Ó‡ ̉ÈÙ·˘ Ï·‰· È1ÂÙ¯˘È ‡Ó˘ È1‡ ‡¯ÈÈ˙Ó Ú"˘·¯ ÂÈ1ÙÏ

¯Ó‡1˘ ‰·Â˘˙ Ô‰Ï ¯ÂÊÁ Ȅ·Î(ë16¯Ó‡Â Â11Ú ÂÈÏÚ Ê˘¯Ù ‡ÒÎ È1Ù ÊÁ‡Ó'¯(ìÂ1·¯ ÂÈ1ÙÏ ¯Ó‡ ÂÈÏÚ Â11Ú Â˙1È΢ ÂÈÊÓ È„˘ ˘¯ÈÙ˘ „ÓÏÓ ÌÂÁ1‰˙‡˘ ‰¯Â˙ ÌÏÂÚ Ï˘

‰· ·È˙Î ‰Ó ÈÏ Ô˙Â117‰Ú¯ÙÏ Ì˙„¯È ÌȯˆÓÏ Ô‰Ï ¯Ó‡ ÌȯˆÓ ı¯‡Ó ÍÈ˙‡ˆÂ‰ ¯˘‡ Íȉχ '‰ ÈÎ1‡‰· ·È˙Î ‰Ó ·Â˘ ÌÎÏ ‡‰˙ ‰ÓÏ ‰¯Â˙ Ì˙„·Ú˙˘‰18ÔÈ„·ÂÚ˘ ÔÈȯ˘ Ì˙‡ ÌÈÓÚ ÔÈ· ÌȯÁ‡ Ìȉχ ÍÏ ‰È‰È ‡Ï

˙„·Ú

Ò"˘‰ ˙¯ÂÒÓ

åì:,א) ïéèéâ(ב'éà íù],[àáø(ג,.âë àîåéå íù æ"âãì.],ד) ïéøãäðñ](הàîåé]

,[ù"ò :áò(וâ"ëô íéìë,ã"î(ז,.æé÷ íéçñô [.ì ìéòì]áé:],ח) äâéâç](טàø÷á]

àæø çðòôä ù"îòå éëìî áéúë,[åøúé 'ô(יíéçáæ .ãé äâéâç],[.æè÷(כ,[.ä äëåñ]

íåçðú],ל) àúéà äëåñá]åì:],מ) óã](נ,áæò à"ðä"ãס) äëéà äáø ùøãîá]

,[äéøéæð åëæ

ËÙ˘Ó ÔÈÚ‰ÂˆÓ ¯1

‡Ï‡úåëìäî ä"ô 'ééî:âé äëìä úåòã³ÌÏ˘‰ ¯Â‡ ‰¯Â˙

1slqe mgpY mixWi zOYª©§¨¦©§¥§¤¤

:mCWi micbFA‚ ‡È ÈÏ˘Ó §¦§¨¥

2dNk izg` ipYaAl¦©§¦¦£Ÿ¦©¨

Kipirn zgõA ipYaAl¦©§¦¦§©¥¥©¦

:KipxESn wpr cgõA§©£¨¦©§Ÿ¨¦

Ë „ ÌÈ¯È˘‰ ¯È˘3iCxp FAqnA KlOdW cr©¤©¤¤¦§¦¦§¦

:Fgix ozp©¥

·È ‡ ÌÈ¯È˘‰ ¯È˘4ii LiaiF` lk Eca`i oM¥Ÿ§¨§¤§¨

WnXd z`vM eiad`e§Ÿ£¨§¥©¤¤

uxôd hwWYe FzxabA¦§ª¨©¦§Ÿ¨¤

:dpW mirAxõ§¨¦¨¨

‡Ï ‰ ÌÈËÙ¢5xn` oYi ipc £Ÿ¨¦¤Ÿ¤

:ax `av zFxVand©§©§¨¨¨

·È ÁÒ ÌÈω˙6W`M ixac dk `Fld£Ÿ§¨¦¨¥

uvti WiHtkE ii m`p§ª§¨§©¦§Ÿ¥

:rlqËÎ ‚Π‰ÈÓ¯È ¨©

7xAc` micibp iM ErnW¦§¦§¦¦£©¥

:mixWin iztU gYtnE¦§©§¨©¥¨¦

 Á ÈÏ˘Ó8oiA il icFC xOd xFxv§©Ÿ¦¦¥

:oili icW©¨¦

‚È ‡ ÌÈ¯È˘‰ ¯È˘9il icFC xtMd lMW ¤§Ÿ©Ÿ¤¦¦

:icB oir inxkA§©§¥¥¤¦

„È ‡ ÌÈ¯È˘‰ ¯È˘10mUAd zbExrM eigl§¨¨©£©©Ÿ¤

eizFztU migwxn zFlCbn¦§§¤§¨¦¦§¨

:xar xFn zFthp miPWFW©¦Ÿ§Ÿ¥

‚È ‰ ÌÈ¯È˘‰ ¯È˘11icFcl ip` iYgzR©§¦£¦§¦

iWtp xar wng icFce§¦¨©¨¨©§¦

EdiYWTA FxAca dôvi§§©§¦©§¦

eiz`xw Ediz`vn `÷e§§¨¦§¨¦

:ippr `÷e§¨¨¦

 ‰ ÌÈ¯È˘‰ ¯È˘12sipY zFacp mWB¤¤§¨¨¦

dôlpe Lzlgp mid÷ ¡¦©£¨§§¦§

:DYppFk dYõ¨©§¨

È ÁÒ ÌÈω˙13oEcCi zF`av ikln©§¥§¨¦Ÿ

wNgY ziA zepE oEcCi¦Ÿ§©©¦§©¥

:llW‚È ÁÒ ÌÈω˙ ¨¨

14EPxMfz iM WFp` dn¡¦¦§§¤

:EPcwtz iM mcô oaE¤¨¦¦§§¤

‰ Á ÌÈω˙15xiCõ dn Epipc` ii§¨£Ÿ¥¨¦

xW` uxôd lkA LnW¦§§¨¨¤£¤

:minXd lr LcFd dpY§¨§©©¨¨¦

· Á ÌÈω˙16fWxR dQk ipR fgõn§¥§¥¦¥©§¥

:Fppr eilrË ÂÎ ·Âȇ ¨¨£¨

17xW` Lid÷` ii ikpôŸ¦§¨¡¤£¤

mixvn ux`n Liz`vFd¥¦¥¤¤¦§©¦

micar ziAn:· Î ˙ÂÓ˘ ¦¥£¨¦

18midl` Ll didi `lŸ¦§¤§¡Ÿ¦

:ipR lr mixg`‚ Î ˙ÂÓ˘ £¥¦©¨¨

³Á"·‰ ˙‰‚‰

Ó‚ïðáø'(א) åðúÔÈ·ÏÚ1‰:È"˘¯.ïéðéîééîì(ב) ä"ã

âñ óã ìéòì 'éò á"ð:à"ò(ג)‰"„ïåùàø øéáòîÔ¢‡¯:ò"âì(ד)‰"„

ïééòå á"ð .úåøåã ã"ò÷úúóåñ ïéùøåã ïéà ÷øô äâéâçá:ãé óã ùàøå âé óã³Ò"˘‰ ÔÂÈÏ‚

È"˘¯˙¯„ „"Ú˜˙˙ ‰"„Ôȇ˘ ‰"·˜‰ ‰‡¯Â 'ÂÎÂ

.ÌÈȘ˙Ó ÌÏÂÚ‰ùøãîáàúéà à"ô úéùàøá äáøíéòùø åéäù ä"á÷ä äàøã"ò÷úúäå úåøåã å"ëì äðúðéæò ïäå øåãå øåã ìëá ïìúù

:úåøåãáù íéðô'ÒÂ˙‰"„‡¯˜Ó„ „"‰Ò· ˘ÈËÙ ‰Ó.ÌÈÓÚË ‰ÓÎÏ ‡ˆÂÈ „Á‡÷åñôá àøàå 'ô í"àøäá 'éò

:'è³È"˘¯ ÛÒÂÓ.¯·„‡ ÌÈ„È‚1 ÈÎéøáãúåáéùçå úåãéâðח(משלי

ÙÂÁ˙‰..ו) ÍÂ˙·ãåòáåùò éðéñá ìàøùéå äðéëùåòñð àì éøäù ,ìâòä úàúî÷ä øçàì ãò éðéñîáéúëãë ,äéðù äðùá ïëùîäúéðùä äðùá éäéå (é øáãîá)éðá åòñéå 'åâå éðùä ùãçáéðéñ øáãîî íäéòñîì ìàøùé

לו:) ˜¯‡..(גיטין ȇÓùéãäðæî äìë íäéìò ùåøãì

äúôåçá(שם).Ô˙1 È„¯1.ÂÁȯ,áåèä åçéø áæò éîùåá

ïúð àìå (àë øáãîá) åîë'åâå ìàøùé úà ïåçéñ(שם).

.Ô·‚ ‡È‰ ‡˙·ȷÁ ÔÈÈ„ÚÂïäéìå÷ì÷ øéëæäù ô"òàúéàøîá àìà øéëæä àì

äáéç(שם)..ÔÈ·ÏÚ1‰íúåàïéàå íéøçà ãéî íéáìòðù

íéøçà úà íéáìåò(שם)..‰·‰‡Ó ÔÈ˘ÂÚïéùåò

àìå íå÷îä úáäàî úåöîúàøéî àìå øëù ìåèéì

úåðòøåô(שם).ÔÈ1ÈÓÈÈÓÏ.‰·ïéùôùôîù äøåú ìù

,ïéøøåáå ÷åã÷ãá ïäéîòèäëàìîì úðîåéîä ïéîéë

סג.) .(לעיל

³ÂÙÒÂ˙ ÛÒÂÓ

ÎÓÏ˙·א. ‰ÈÏ ˙ȇ„.‡ÈÏÚÓ ‡?˘ÈÏïéèéâ 'ñåú

:åì.ב˘ÈËÙΠ˜"‰Â.ÚÏÒ ÁÎÓ ıˆÂÙÈ'ñåú

:ì ïéùåãé÷‰Ó˙˙ χÂ˙ˆˆÂÙÓ Ô·‡‰ ͇ȉ

.Ïʯ·‰.ù"àøä 'ñåúÈÙÒ¯.ג. Ô·‡ ‡Â‰ ÔȯÈÙ?ÒÂ

.áð äëåñ 'ñåú

54

Difficult wordsthat go out - דסגינןabout us - בןthe complete [faith] - תומתshall lead them - תנחםin perverseness - בעלילותאand the perverseness - וסלףof the faithless - בוגדיםshall destroy them - ישדם

you have captured my heart - לבבתניbut when you perform - לכשתעשיshameless - עלובהat his banquet - במסיבוmy perfume - נרדיspoiled - הסריחthose who are insulted - עלוביןtheir disgrace - חרפתןa declaration - אמר

the heralds - המבשרותit breaks - יפוצץslivers/pieces – ניצוצותprincely things - נגידים those who grasp - למיימיניםit with their right hand those who - למשמאיליםgrasp it with their left hand

of myrrh (a - המורfragrant tree resin)my bosom - שדיlodged - יליןhas pained - שמיצרand embittered - ומימר

דף פח: 2

4 wide lines down: ..."אשכל" Explanation of next פסוק: When the Jews said about 'ה in

My beloved is to me like a cluster of henna in the vineyards of Ein“ פסוק טGedi” .. can be interpreted as “The one who owns everything ('ה) atones me for the sin of the kid (Golden Calf) which I heaped up for myself.” [Interpretations as follows: "אשכל"- “cluster” .לו" = - who owns“ "הכל everything”; -"הכפר" “of henna” = "מכפר"-“atones”; "עין"-“spring” ”=”in the vineyards“-"בכרמי" ; ”sin”"עון"= שכרמתי ” -“that I heaped up”]

". .מ ..."מאי מ Q: Why is “כרמי” being interpreted as heaped up? מר..."א" A: A משנה used "כורמים"to mean heaped up “a launderer’s

chair where one heaps up clothing.” [A perforated board under which spices are burned so that clothes piled on it absorb fragrance.]

..."ואמר רבי יהושע" Q: What do we learn from פסוק י? ..."כל דיבור" A: With every word that 'ה said at Har Sinai filled the world

with the fragrance of spices. [The cheeks that spoke created fragrance] ,filled the world ה' Q: After the fragrance from the 1st word of "וכיון..."what did the 2nd word achieve?

..."הוציא" A: After each word, 'ה took wind from His storehouse & cleared the fragrance (to Gan Eden). In פסוק י don’t read "שושנים" - “flowers” rather "ששונים" – “they repeat”. So the פסוק now reads: His lips (wind) repeatedly caused the fragrance of spices (myrrh), to flow away.

..."ואמר רבי יהושע" Another Teaching: After every word that 'ה said at Har Sinai the souls of the Jews left their bodies. As it says in פסוק יא “my soul departed as He spoke”. ?Q: If they died after the 1st word, how did they hear the 2nd "ומאחר..."

..."הוריד" A: 'ה revived them with the dew that will be used in the future for תחיית המתים, which is referred to as a “generous rain” in פסוק יב. (Which is in a Matan Torah themed Psalm of Tehilim.)

..."ואמר רבי יהושע" Another Teaching: With every word that 'ה said at Har Sinai the Jews retreated a distance of 12 “Mil” & angels helped push them back. As we see in פסוק יג (which is about the angels) don’t read "יד �דון" – “they retreat” rather "ידדון" – “they help others to retreat”.

..."ואמר רבי יהושע" Moshe’s Conversation with Angels: When Moshe went to heaven (to receive the Torah), the angels said to 'ה “What is someone born of a woman (a human) doing among us?”

..."אמר להן" Hashem’s Response: “He has come to receive the Torah.” ..."אמרו לפניו" Angel’s Response: “You intend to give the treasured

Torah that you stored for 974 generations before the world was created to flesh & blood?! [Quote from פסוק יד Your name is“ [פסוק טו &great enough on earth, give us the Torah instead!”

..."אמר לו" Hashem to Moshe: “Give them an answer.” ..."אמר לפניו" Moshe’s Response: “I’m scared they will burn me with

the breath in their mouths.” ..."אמר" Hashem’s Response “Hold my throne of glory & answer.”

..."שנאמר" Source: פסוק טז teaches us that 'ה spread His shechina & cloud over Moshe. ("פרשז" is an abbreviation of "פירש שדי מזיו").

..."אמר" Moshe to Hashem: “What’s written in the Torah that you are giving me? “I am Hashem your God who took you out of Egypt” (יז פסוק)”

..."אמר" Moshe to Angels: “Did you go down to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? What else is written? “You shall have no other gods besides Me” (פסוק יח) Do you live among idol worshippers?

שקלא וטריאאשכל הכפר דודי לי בכרמי עין ט(

)שה”ש א, יד( גדי My beloved is to me like a

cluster of henna in the vineyards of En Gedi.

י( לחיו כערוגת הבשם מגדלות מרקחים שפתותיו שושנים נטפות

)שה”ש ה, יג( מור עבר His cheeks are like a bed of spices, growths of perfume;

His lips are flowers, they drip flowing myrrh.

יא( פתחתי אני לדודי ודודי חמק עבר נפשי יצאה בדברו בקשתיהו א ענני א מצאתיהו קראתיו ו ו

)שה”ש ה, ו(I opened for my Beloved, but

my Beloved turned back & was gone; my soul departed as He spoke; I sought Him,

but couldn’t find Him; I called Him, but He wouldn’t answer.

הים נחלת יב( גשם נדבות תניף א ונלאה אתה כוננתה)תהילים סח, י(

You made a generous rain flow, Hashem. [When] Your inheritance was weary, You

supported it. יג( מלכי צבאות ידדון ידדון ונות בית תחלק שלל )תהילים סח, יג(

The angels of legions retreat, they retreat. & she who

dwells in the house divides the spoil.

מה־אנוש כי־תזכרנו ובן־אדם כי יד()תהילים ח, ה( תפקדנו

What is man, that You should remember him, the son of man, that You should recall

him? טו( יהוה אדנינו מה־אדיר שמ

בכל־הארץ אשר תנה הוד )תהילים ח, ב( –על־השמים

Hashem, our Lord, how grand is Your name in all the earth, that You bestow Your

glory upon the Heavens. טז( מאחז פני־כסה פרשז עליו עננו

)איוב כג, ט(He allows him to grasp the

face of the throne, He spreads upon him His cloud.

הי אשר הוצאתי יז( אנכי יהוה א)שמות כ, ב(מארץ מצרים מבית עבדים

I am Hashem your God, who brought you out from the

land of Egypt, from the house of slavery.

א הים אחרים יח( יהיה־ל א)שמות כ, ג( על־פני

You shall have no other gods besides Me.

פסוקים

55

˙·˘ ÈÚÈ˘˙ ˜¯Ù ‡·È˜Ú È·¯ ¯Ó‡ :ÁÙבשלימותא. äáäàîדסגינן íéùåòä êøãë áì íåúá åîò åðëìäúä

åá ãåîòì ìëåð àìù øáãá åððòèé àìù åéìò åðëîñå:.בתחלה:ùé íéúù íúîéé÷ùë óåñáìå íëìöà àéä úçà íúìá÷ù äìá÷á

éëäåעלובה.÷éðúáø:לבבתני. àéä àôöåçã àðùéì àðáìåòã äôåöçïéèéâ 'ñîá øîà(חופתה.:מ בתוך מזנה

:ìâòä åùòå éðéñá åãîòùë ìàøùéëåçéøנתן.åúôåçá:במסיבו. áæò

:íéøçàì áåèäהיא חביבותא ועדייןåðúåðâáגבן. øôñî àø÷îäù ô"òà

áéúë àìãî äáç ïåùì åðì äàøä:çéøñä.עולבים ואינם הנעלבים

ïä àìå äôöåçá íäéìò ïéàá íéøçà:íéøçà ìò.עושין:íå÷îä úáäàî

ביסורים. äàáäושמחים äáéìò ìò:íäéìò.רב úåîåàä:צבא ìëמהäîëìפטיש. åãé ìò òìñä ÷ìçúî:úåöåöéð.(ב)למיימיניןìëá íé÷åñò

íãàë äãåñ úòãì íéãåøèå íçë:ø÷éò àéäù åðéîé ãéá ùîúùîä

כתרים. שני לו äéäùקושרים øåáãìúà íéàåø áéúëãë äàøðå ùîî åá

úåìå÷ä(ë úåîù):שמיצר אע"פדודי לי ãøåä.ומימר øîàù ìâòá

:êéãò.ילין שדי ãéîבין øîàúîöîåöî úåéäì ïëùî åì úåùòìùã÷îá åàøðù íéãáä éðù ïéá åúðéëùïéèìåáå ïé÷çåã íéãù éðùë ïåùàø

:çúôä ãâðëù úëåøôá.גדי עיןøçà ïåùì .äîäá ïéî àåäù ìâò ïåòïçìù ãâì íéëøåòä æ"ò ïåùì

(äñ äéòùé):.שכרמתיéúôñàùáéúëãë äáøä úåäìà úååàúäì

ìàøùé êéäìà äìà(áì úåîù):עליו. úàשכורמים åéìò ïéôñàîù

úá÷åðîå äëåøà óã àåäå íéãâáääéúçú øîâåîä çéðîå äáøä íéá÷ð:íéá÷ðä êøãî ïéøîâúî íéìëäå

דמיכנש מעבירïðéñøâ:לישנאïãò:.(ג)ראשון ïâì.עובר ìòמור

:ïøéáòäù.נדבות ïúîגשם éáâ:íéìäú øôñá áéúë äøåú.מיל י"ב

íéáåø÷ä åéäå íäéðçî úãî àéä åæäö÷ ãò ìå÷ä ãçôî ïéøæåç øåáéãì

:äðçîä.אותן ïéòééñîמדדיןåéäù èòî èòî áø÷úäì ïúåàäðá úà äããîä äùàë íéùìç

åëåìéä úìçúá:.ידודוןíä òîùî:ïåãåãé íîöò.ידדון:íéøçà ïéããî

דורות. äðù(ד)תתקע"ד íéôìàáïéãéúò åéä íìåòì äøåú äîã÷ùøîàðù úåàøáäì åììä úåøåã

(ä÷ íéìäú)øåã óìàì äåö øáã$íéé÷úî íìåòä ïéàù ä"á÷ä äàøå

ïàøá àìå ïøéáòäå êë ìë äøåú àìáåøñçù éøä .úåøåã å"ëì äðúðå

:óìàî ã"ò÷úú.שמך אדיר מהêì éåàø ïéàå õøàá äáøä àåä øéãà:íéîùä ìò íà éë íù êãåä ïúéì

מזיו. שדי æùøô:פירש ìù ïå÷éøèåðäàð÷

àìå.çéøñä áéúëáåúëì åì äéä àì äðåâî ïåùìאàìå øîåìë àìàáúë(נïåùì ïúð áúë àìà çéøñä òîùî äåäã åçéø áøò:úåáéáçäî.úåöåöéð äîëì ÷ìçúî äæ ùéèôìàåîù åðéáø äù÷ä

ùéèôäå áéúë àìãî òìñä úà õöåôî ùéèôäã òîùî àø÷ àäåùéèôäù ïéàåø åðà ïëå òìñ åðööåôéäî ñøâéîì àëéìå íéòìñ õöåôîàäã úåöåöéð äîëì ÷ìçúî òìñùéèôì äìùîð äøåú åðééäã øåáéãùéèô äî 'éô ñøèðå÷áå òìñì àìåáùåéî åðéàå åãé ìò òìñä ÷ìçúîåðéàå ÷ìçúî åîöò àåä øåáéãäùéøééî àø÷ã ú"ø øîåàå øåîâ ïåéîã

ìæøá õöåôîä ïáàáבøîàã(סùøãîáïéøéôðñ äð÷ù ãçàá äùòî úéæçäëäå ïãñä ìò äðúð ä÷ãåáì àáå

äéìòøáùðå ùéèôä ÷ìçð ñðøå÷áã"ää åîå÷îî ææ àì ïéøéôðñå ïãñä

òìñ õöåôé ùéèôëåגàìã áâ ìò óàåíé÷åñô äáøä òìñ åðööåôé áéúëíéî å÷çù íéðáà äæ ïéðòë ùé

(ãé áåéà)åúàå íéî ïúåà å÷çù 'éôïéùåãé÷ã ÷"ôá øîàã øéôù(:ì óã)

òâô íà éðá ìàòîùé éáø éáã àðúíàå ã"îäéáì åäëùî äæ ìååðî êáå÷çù íéðáà 'àðù çåîð àåä ïáàíàå íéî íúåà å÷çù ùåøéô íéîøöé íà ùåøéô õöåôúî àåä ìæøáõöåôúî ìæøáë åéìò ÷æçúî òøäóàå òìñ õöåôé ùéèôëå øîàðùùéèôì ø"äöé äîãî íúäã éô ìòùåçì ïéà ùéèôì ú"ã äîãî ïàëå

$:íéîòè äîëì àöåé ãçà àø÷îãäøåú

Ô· ·È˙Î ‡˙ÂÓÈÏ˘· Ô1È‚Ò„1Ìȯ˘È ˙ÓÂ˙‰· ·È˙Î ‡˙ÂÏÈÏÚ· Ô‚Ò„ È˘1ȇ Í1‰ ÌÁ1˙

1¯· χÂÓ˘ ¯"‡ :Ì„˘È ÌÈ„‚· ÛÏÒ·È˙΄ È‡Ó Ô˙1ÂÈ ¯"‡ È1ÓÁ12È1˙··Ï

‰ÏÈÁ˙· ÍÈ1ÈÚÓ ˙Á‡· È1˙··Ï ‰ÏÎ È˙ÂÁ‡ÍÈ1ÈÚ È˙˘· È˘Ú˙˘ÎÏ ÍÈ1ÈÚÓ ˙Á‡·

(à‰˙ÙÂÁ ÍÂ˙· ‰1ÊÓ ‰ÏÎ ‰·ÂÏÚ ‡ÏÂÚ ¯Ó‡‡¯˜ È‡Ó Ï‡ÂÓ˘ ˙·„ ‰¯· È¯Ó ·¯ ¯Ó‡

3¯Ó‡ '‚ Ȅ¯1 ·ÈÒÓ· ÍÏÓ‰˘ „Ú(á·¯·˙Î ‡Ï Ô˙1 'È˙΄ Ô·‚ ‡È‰ ‡˙·ȷÁ ÔÈÈ„ÚÂ

Áȯ҉â(¯"˙(א)‡ÔÈÚÓ¢ ÔÈ·ÏÂÚ Ô1ȇ ÔÈ·ÂÏÚÔÈÁӢ ‰·‰‡Ó ÔÈ˘ÂÚ ÔÈ·È˘Ó Ô1ȇ Ô˙Ù¯Á

¯Ó‡ ·Â˙Ή Ô‰ÈÏÚ ÔȯÂÒÈ·4ÂÈ·‰Â‡ÂÈ‡Ó Ô1ÁÂÈ ¯"‡ Â˙¯Â·‚· ˘Ó˘‰ ˙‡ˆÎ

·È˙΄5‡·ˆ ˙¯˘·Ó‰ ¯Ó‡ Ô˙È '‰‰¯Â·‚‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ ·¯Ï‡ÚÓ˘È '¯ È·„ È1˙ ˙Â1Â˘Ï ÌÈÚ·˘Ï ˜ÏÁ1

6ÚÏÒ ıˆÂÙÈ ˘ÈËÙÎÂ(ã˜ÏÁ1 ‰Ê ˘ÈËÙ ‰Ó‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ Û‡ ˙ˆˆÈ1 ‰ÓÎÏ·¯ ¯Ó‡ ˙Â1Â˘Ï ÌÈÚ·˘Ï ˜ÏÁ1 ‰"·˜‰ ÈÙÓ

„"Ó ‡ÙÙ ¯· χ11Á7ÌÈ„È‚1 ÈÎ ÂÚÓ˘¯ÓÂÏ „È‚1Î ‰¯Â˙ ȯ·„ ÂÏ˘Ó1 ‰ÓÏ ¯·„‡Û‡ ˙ÂÈÁ‰Ï ˙ÈÓ‰Ï Â· ˘È ‰Ê „È‚1 ‰Ó ÍÏ

¯Ó‡„ Â1Èȉ ˙ÂÈÁ‰Ï ˙ÈÓ‰Ï Ì· ˘È ˙"„(䇷¯‡ÓÒ ‰· ÌÈÏÈ‡Ó˘ÓÏ ÈÈÁ„ ‡ÓÒ ‰· ÔÈ1ÈÓÈÈÓÏÈ1˘ ÂÏ Ìȯ˘Â˜ ‰"·˜‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ ÌÈ„È‚1 ‡"„ ‡˙ÂÓ„

„"Ó ÈÂÏ Ô· Ú˘Â‰È ¯"‡ :Ìȯ˙Î8‰¯Ó‡ ÔÈÏÈ È„˘ ÔÈ· ÈÏ È„Â„ ¯ÂÓ‰ ¯Â¯ˆÔÈ· Ȅ„ ÈÏ ¯ÓÈÓ ¯ˆÈÓ˘ ÈÙ ÏÚ Û‡ Ú"˘·¯ ‰"·˜‰ È1ÙÏ Ï‡¯˘È ˙Ò1Î

ÔÈÏÈ È„˘9¯ÙÎÓ ÂÏ˘ ÏΉ˘ ÈÓ È„‚ ÔÈÚ Èӯη ÈÏ È„Â„ ¯ÙÂΉ ÏÂ΢‡‡Â‰ ˘È1ÎÓ„ ‡1˘ÈÏ ÈӯΠȇ‰„ ÚÓ˘Ó È‡Ó ÈÏ È˙Ó¯Î˘ È„‚ ÔÂÚ ÏÚ ÈÏ

Ô1˙„Î ÔÓÁ1 ·¯„ ‰È¯· ‡¯ËÂÊ ¯Ó ¯Ó‡(å˙‡ ÂÈÏÚ ÌÈÓ¯Â΢ Ò·ÂÎ Ï˘ ‡ÒηÈ˙΄ È‡Ó ÈÂÏ Ô· Ú˘Â‰È ¯"‡Â :ÌÈÏΉ10¯Â·È„ ÏÎ Ì˘Â·‰ ˙‚¯ÚÎ ÂÈÈÁÏ

˘ ÔÂÈΠÌÈÓ˘· ÂÏÂÎ ÌÏÂÚ‰ ÏÎ ‡ÏÓ˙1 ‰"·˜‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ÂÔ¢‡¯ ¯Â·È„ӯȷÚÓ ‰È‰Â ÂÈ˙¯ˆÂ‡Ó Á¯‰ ‰"·˜‰ ‡ÈˆÂ‰ Íω ÔÎÈ‰Ï È1˘ ¯Â·È„ ‡ÏÓ˙1

¯·Ú ¯ÂÓ ˙ÂÙËÂ1 ÌÈ1˘Â˘ ÂÈ˙Â˙Ù˘ ¯Ó‡1˘ Ô¢‡¯ Ô¢‡¯(æÌÈ1˘Â˘ ȯ˜˙ Ï‡Ï˘ Ô˙Ó˘1 ‰˙ˆÈ ‰"·˜‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ Ï"·È¯‡Â :ÌÈ1¢˘ ‡Ï‡

¯Ó‡1˘ χ¯˘È11Ô˙Ó˘1 ‰˙ˆÈ Ô¢‡¯ ¯Â·È„Ó˘ ¯Á‡Ó ¯·„· ‰‡ˆÈ È˘Ù1„ȯ‰ ÂϷȘ ͇ȉ È1˘ ¯Â·È„(çÌ˙‡ ‰ÈÁ‰Â ÌÈ˙Ó Â· ˙ÂÈÁ‰Ï „È˙Ú˘ ÏË

¯Ó‡1˘12'¯ ¯Ó‡Â ‰˙11ÂÎ ‰˙‡ ‰‡Ï1 Í˙ÏÁ1 Ìȉχ ÛÈ1˙ ˙·„1 Ì˘‚ԉȯÂÁ‡Ï χ¯˘È ¯ÊÁ ‰"·˜‰ ÈÙÓ ‡ˆÈ˘ ¯Â·È„ ¯Â·È„ ÏÎ ÈÂÏ Ô· ڢ‰È

¯Ó‡1˘ Ô˙‡ ÔÈ„„Ó ˙¯˘‰ È·ÏÓ Âȉ ÏÈÓ ·"È(è13ÔÂ„Â„È ÔÂ„Â„È ˙‡·ˆ È·ÏÓ¯Ӈ ̯ÓÏ ‰˘Ó ‰ÏÚ˘ ‰Ú˘· Ï"·È¯‡Â :Ô„„È ‡Ï‡ ÔÂ„Â„È È¯˜È˙ χϷ˜Ï Ô‰Ï ¯Ó‡ Â1È1È· ‰˘‡ „ÂÏÈÏ ‰Ó Ú"˘·¯ ‰"·˜‰ È1ÙÏ ˙¯˘‰ È·ÏÓÌÈÚ·˘Â ˙Â‡Ó Ú˘˙ ÍÏ ‰ÊÂ1‚˘ ‰ÊÂ1‚ ‰„ÂÓÁ ÂÈ1ÙÏ Â¯Ó‡ ‡· ‰¯Â˙

˙¯„ ‰Ú·¯‡Â(éÌ„Â ¯˘·Ï ‰1˙ÈÏ ˘˜·Ó ‰˙‡ ÌÏÂÚ‰ ‡¯·1˘ ̄˜14˘Â1‡ ‰ÓÂ1„˜Ù˙ ÈÎ Ì„‡ Ô·Â Â1¯ÎÊ˙ ÈÎ15¯˘‡ ı¯‡‰ Ïη ÍÓ˘ ¯È„‡ ‰Ó Â1È1„‡ '‰

¯Ó‡ ‰·Â˘˙ Ô‰Ï ¯ÈÊÁ‰ ‰˘ÓÏ ‰"·˜‰ ÂÏ ¯Ó‡ ÌÈÓ˘‰ ÏÚ Í„Â‰ ‰1˙‡Òη ÊÂÁ‡ ÂÏ ¯Ó‡ ̉ÈÙ·˘ Ï·‰· È1ÂÙ¯˘È ‡Ó˘ È1‡ ‡¯ÈÈ˙Ó Ú"˘·¯ ÂÈ1ÙÏ

¯Ó‡1˘ ‰·Â˘˙ Ô‰Ï ¯ÂÊÁ Ȅ·Î(ë16¯Ó‡Â Â11Ú ÂÈÏÚ Ê˘¯Ù ‡ÒÎ È1Ù ÊÁ‡Ó'¯(ìÂ1·¯ ÂÈ1ÙÏ ¯Ó‡ ÂÈÏÚ Â11Ú Â˙1È΢ ÂÈÊÓ È„˘ ˘¯ÈÙ˘ „ÓÏÓ ÌÂÁ1‰˙‡˘ ‰¯Â˙ ÌÏÂÚ Ï˘

‰· ·È˙Î ‰Ó ÈÏ Ô˙Â117‰Ú¯ÙÏ Ì˙„¯È ÌȯˆÓÏ Ô‰Ï ¯Ó‡ ÌȯˆÓ ı¯‡Ó ÍÈ˙‡ˆÂ‰ ¯˘‡ Íȉχ '‰ ÈÎ1‡‰· ·È˙Î ‰Ó ·Â˘ ÌÎÏ ‡‰˙ ‰ÓÏ ‰¯Â˙ Ì˙„·Ú˙˘‰18ÔÈ„·ÂÚ˘ ÔÈȯ˘ Ì˙‡ ÌÈÓÚ ÔÈ· ÌȯÁ‡ Ìȉχ ÍÏ ‰È‰È ‡Ï

˙„·Ú

Ò"˘‰ ˙¯ÂÒÓ

åì:,א) ïéèéâ(ב'éà íù],[àáø(ג,.âë àîåéå íù æ"âãì.],ד) ïéøãäðñ](הàîåé]

,[ù"ò :áò(וâ"ëô íéìë,ã"î(ז,.æé÷ íéçñô [.ì ìéòì]áé:],ח) äâéâç](טàø÷á]

àæø çðòôä ù"îòå éëìî áéúë,[åøúé 'ô(יíéçáæ .ãé äâéâç],[.æè÷(כ,[.ä äëåñ]

íåçðú],ל) àúéà äëåñá]åì:],מ) óã](נ,áæò à"ðä"ãס) äëéà äáø ùøãîá]

,[äéøéæð åëæ

ËÙ˘Ó ÔÈÚ‰ÂˆÓ ¯1

‡Ï‡úåëìäî ä"ô 'ééî:âé äëìä úåòã³ÌÏ˘‰ ¯Â‡ ‰¯Â˙

1slqe mgpY mixWi zOYª©§¨¦©§¥§¤¤

:mCWi micbFA‚ ‡È ÈÏ˘Ó §¦§¨¥

2dNk izg` ipYaAl¦©§¦¦£Ÿ¦©¨

Kipirn zgõA ipYaAl¦©§¦¦§©¥¥©¦

:KipxESn wpr cgõA§©£¨¦©§Ÿ¨¦

Ë „ ÌÈ¯È˘‰ ¯È˘3iCxp FAqnA KlOdW cr©¤©¤¤¦§¦¦§¦

:Fgix ozp©¥

·È ‡ ÌÈ¯È˘‰ ¯È˘4ii LiaiF` lk Eca`i oM¥Ÿ§¨§¤§¨

WnXd z`vM eiad`e§Ÿ£¨§¥©¤¤

uxôd hwWYe FzxabA¦§ª¨©¦§Ÿ¨¤

:dpW mirAxõ§¨¦¨¨

‡Ï ‰ ÌÈËÙ¢5xn` oYi ipc £Ÿ¨¦¤Ÿ¤

:ax `av zFxVand©§©§¨¨¨

·È ÁÒ ÌÈω˙6W`M ixac dk `Fld£Ÿ§¨¦¨¥

uvti WiHtkE ii m`p§ª§¨§©¦§Ÿ¥

:rlqËÎ ‚Π‰ÈÓ¯È ¨©

7xAc` micibp iM ErnW¦§¦§¦¦£©¥

:mixWin iztU gYtnE¦§©§¨©¥¨¦

 Á ÈÏ˘Ó8oiA il icFC xOd xFxv§©Ÿ¦¦¥

:oili icW©¨¦

‚È ‡ ÌÈ¯È˘‰ ¯È˘9il icFC xtMd lMW ¤§Ÿ©Ÿ¤¦¦

:icB oir inxkA§©§¥¥¤¦

„È ‡ ÌÈ¯È˘‰ ¯È˘10mUAd zbExrM eigl§¨¨©£©©Ÿ¤

eizFztU migwxn zFlCbn¦§§¤§¨¦¦§¨

:xar xFn zFthp miPWFW©¦Ÿ§Ÿ¥

‚È ‰ ÌÈ¯È˘‰ ¯È˘11icFcl ip` iYgzR©§¦£¦§¦

iWtp xar wng icFce§¦¨©¨¨©§¦

EdiYWTA FxAca dôvi§§©§¦©§¦

eiz`xw Ediz`vn `÷e§§¨¦§¨¦

:ippr `÷e§¨¨¦

 ‰ ÌÈ¯È˘‰ ¯È˘12sipY zFacp mWB¤¤§¨¨¦

dôlpe Lzlgp mid÷ ¡¦©£¨§§¦§

:DYppFk dYõ¨©§¨

È ÁÒ ÌÈω˙13oEcCi zF`av ikln©§¥§¨¦Ÿ

wNgY ziA zepE oEcCi¦Ÿ§©©¦§©¥

:llW‚È ÁÒ ÌÈω˙ ¨¨

14EPxMfz iM WFp` dn¡¦¦§§¤

:EPcwtz iM mcô oaE¤¨¦¦§§¤

‰ Á ÌÈω˙15xiCõ dn Epipc` ii§¨£Ÿ¥¨¦

xW` uxôd lkA LnW¦§§¨¨¤£¤

:minXd lr LcFd dpY§¨§©©¨¨¦

· Á ÌÈω˙16fWxR dQk ipR fgõn§¥§¥¦¥©§¥

:Fppr eilrË ÂÎ ·Âȇ ¨¨£¨

17xW` Lid÷` ii ikpôŸ¦§¨¡¤£¤

mixvn ux`n Liz`vFd¥¦¥¤¤¦§©¦

micar ziAn:· Î ˙ÂÓ˘ ¦¥£¨¦

18midl` Ll didi `lŸ¦§¤§¡Ÿ¦

:ipR lr mixg`‚ Î ˙ÂÓ˘ £¥¦©¨¨

³Á"·‰ ˙‰‚‰

Ó‚ïðáø'(א) åðúÔÈ·ÏÚ1‰:È"˘¯.ïéðéîééîì(ב) ä"ã

âñ óã ìéòì 'éò á"ð:à"ò(ג)‰"„ïåùàø øéáòîÔ¢‡¯:ò"âì(ד)‰"„

ïééòå á"ð .úåøåã ã"ò÷úúóåñ ïéùøåã ïéà ÷øô äâéâçá:ãé óã ùàøå âé óã³Ò"˘‰ ÔÂÈÏ‚

È"˘¯˙¯„ „"Ú˜˙˙ ‰"„Ôȇ˘ ‰"·˜‰ ‰‡¯Â 'ÂÎÂ

.ÌÈȘ˙Ó ÌÏÂÚ‰ùøãîáàúéà à"ô úéùàøá äáøíéòùø åéäù ä"á÷ä äàøã"ò÷úúäå úåøåã å"ëì äðúðéæò ïäå øåãå øåã ìëá ïìúù

:úåøåãáù íéðô'ÒÂ˙‰"„‡¯˜Ó„ „"‰Ò· ˘ÈËÙ ‰Ó.ÌÈÓÚË ‰ÓÎÏ ‡ˆÂÈ „Á‡÷åñôá àøàå 'ô í"àøäá 'éò

:'è³È"˘¯ ÛÒÂÓ.¯·„‡ ÌÈ„È‚1 ÈÎéøáãúåáéùçå úåãéâðח(משלי

ÙÂÁ˙‰..ו) ÍÂ˙·ãåòáåùò éðéñá ìàøùéå äðéëùåòñð àì éøäù ,ìâòä úàúî÷ä øçàì ãò éðéñîáéúëãë ,äéðù äðùá ïëùîäúéðùä äðùá éäéå (é øáãîá)éðá åòñéå 'åâå éðùä ùãçáéðéñ øáãîî íäéòñîì ìàøùé

לו:) ˜¯‡..(גיטין ȇÓùéãäðæî äìë íäéìò ùåøãì

äúôåçá(שם).Ô˙1 È„¯1.ÂÁȯ,áåèä åçéø áæò éîùåá

ïúð àìå (àë øáãîá) åîë'åâå ìàøùé úà ïåçéñ(שם).

.Ô·‚ ‡È‰ ‡˙·ȷÁ ÔÈÈ„ÚÂïäéìå÷ì÷ øéëæäù ô"òàúéàøîá àìà øéëæä àì

äáéç(שם)..ÔÈ·ÏÚ1‰íúåàïéàå íéøçà ãéî íéáìòðù

íéøçà úà íéáìåò(שם)..‰·‰‡Ó ÔÈ˘ÂÚïéùåò

àìå íå÷îä úáäàî úåöîúàøéî àìå øëù ìåèéì

úåðòøåô(שם).ÔÈ1ÈÓÈÈÓÏ.‰·ïéùôùôîù äøåú ìù

,ïéøøåáå ÷åã÷ãá ïäéîòèäëàìîì úðîåéîä ïéîéë

סג.) .(לעיל

³ÂÙÒÂ˙ ÛÒÂÓ

ÎÓÏ˙·א. ‰ÈÏ ˙ȇ„.‡ÈÏÚÓ ‡?˘ÈÏïéèéâ 'ñåú

:åì.ב˘ÈËÙΠ˜"‰Â.ÚÏÒ ÁÎÓ ıˆÂÙÈ'ñåú

:ì ïéùåãé÷‰Ó˙˙ χÂ˙ˆˆÂÙÓ Ô·‡‰ ͇ȉ

.Ïʯ·‰.ù"àøä 'ñåúÈÙÒ¯.ג. Ô·‡ ‡Â‰ ÔȯÈÙ?ÒÂ

.áð äëåñ 'ñåú

56

Difficult wordshenna (used to make dye) - הכופרthat I heaped up - שכרמתיof heaping up - דמכנישhis cheeks - לחיוlike a bed - כערוגתof spices - הבושםare flowers - שושניםthey drip - נוטפות

flowing - עוברthey repeat - ששוניםa generous - נדבותflow [you make] – תניףwas weary - ונלאהsupported it – כוננתהretreat [help them to] - מדדיןthey retreat - ידודוןthey help others to retreat - ידדון

coveted [the] - חמודהtreasured - גנוזהa mortal - אנושhe spread - פרשזdo you live - שרויין

˙·˘ ÈÚÈ˘˙ ˜¯Ù ‡·È˜Ú È·¯ ¯Ó‡.ËÙביניכם. יש äçéöø:קנאה éãéì äãé ìò íéàá íúàù.לו מסר

:åãîì.בשכר úåìôù:באדם ïåùì äîãàî øöåð íãà êåàø÷å êåôøçùסודו. לו ïéáמסר ãåîòìå äôâî úòùá úøåè÷ úåúçî øéè÷äì

:íééçä ïéáå íéúîä.ליה דאמר לאו úåîä:ואי êàìî.ידע מנא:áúëð àì äøåúá àìä.אתה בדאי

:äéîúá.כתרים êðäקושר ïåâëäðåáä ÷øôá 'éøîàã(.ã÷ óã ïî÷ì)àâú

õ"â æ"ðèòù ïëå ù"éø éáâì óå÷ãïðéøîàãë íéðåéæ 'â úåà ìë ïéëéøöù

(:èë óã úåçðîá)çúîð ï"ééæä ùàøåââá ìàîùìå ïéîéì(דùàø ïëå èòî

òáù éùàø ìë ïëå éìàîùä ï"éùä:ïäù íå÷î ìëá åììä úåéúåàאין

íåìù:שלום. ïúéì êøã ïéà.בעירך:êîå÷îá.לעזרניçìöú øîåì:êúëàìî.מידøîà úøçà äéìòá

:'ä çë àð ìãâé åì(השטן.ה àåäבאàåä íãàä úà àéèçîä òøä øöé

.ïéèñîå äìåòä(וúãî àåäã [øîåàäå]:éðéòá ïåâä ïéà ïéãä.משה כשעלה

éðà íåé 'î óåñì íäì øîà øäìíéøåáñ íä úåòù ùù êåúá àáäåä ïéðîä ïî åá äìòù íåé åúåàùíåé íéîéìù íåé 'î íäì øîà àåäååîò åìéì ïéà åúééìò íåéå åîò åìéìå'î íåé àöîð äìò ïåéñá 'æá éøäùïèù àá å"éá äéä æåîúá æ"éáúåîã äàøäå íìåòä úà ááøéòåìôøòå ïðò úåîã äìéôàå êùçäùî úî éàãå øîåì àéáåáøòåéàå .àá àìå ùù øáë åàá éøäùíåéá àìà åòè àìù øîåì øùôàøçàì úåöç íãå÷ ïéá ïðåòîäíåé ãò äùî ãøé àì éøäù úåöç

øîàðù úøçîä(זúøçîî åîéëùéå:'åâå.שש íëìבאו òá÷ù:שנאה

äøåú:לעכו"ם. åá åìá÷ àìùåøôù

äøåú.àéä ïëéäì"éå äøåú ïúî òãåé äéä àì ïèù éëå ú"àåêàìîì ä"á÷ä åãøèù øáã êìé åéðôì ùøãîá ïðéøîàãàåèçì äãéúòù äîåà øîåì âøè÷é àìù äøåú ïúî úòùá úåîäêàìî àåäå ïèù àåäå äøåúä íäì ïúåð äúà ìâòá íåé 'î óåñì

á"áã ÷"ôá 'éøîàãë úåîä(.æè óã)ïéøãäðñá éîð 'éøîàå(:åë óã)'éùåú

:ïèùä éðôî éàùçá äðúéðùóåñì.àá éðà íåé 'îùøéô

äìòù íåé åúåàã ñøèðå÷áøîåà äéä àåäå ïéðîä ïî åðéà åáåîò åìéìå íåé íéîéìù íåé 'î íäì'æ éøäù åîò åìéì ïéà åúééìò íåéåæ"éá äéä 'î íåé àöîð äìò ïåéñáøéàî åðéáø ïá é"øì äàøð ïéàå æåîúá

àîåéã ÷"ôá òîùî àéãäáã(.ã óã)íúä øîà÷ã ïéðîä ïî äééìò íåéãæ"éáã åäì úçëùî ò"øì àîìùáïåéñã ã"ë úåçåìä åøáúùð æåîúáïéîåé 'î åäì åìî æåîúã øñúéùåáéùç àîìà úçð æåîúá øñáéùáåäìéì 'îå íåé 'î àëéàå äééìò íåéãåòå íåéä øçàù äìéì áåùçúùëåîìùé àì äééìò íåé áåùçú àì íàíåé øçà ãò íéðåøçà íéîé 'îì"à æàù ë"äåéá åîìùå íéøåôëäíâ êøáãë éúçìñ äùîì ä"á÷äè"éáù àùú éë úùøôá é"ùøôù äîàöîú àì æàù é"øì äù÷ äìò æåîúáíåéá íéðåøçà íéîé 'î åîìùù

íéøåôëä(ח:øáãî.ïéöë"òã é"øì äù÷

øáãî åðééä åàì ïéö øáãîäîåøã úìéçúá ïéö øáãîã ïøàôéòñî äìàá áéúëãë ìàøùé õøà ìù

áâð úàô íëì äéäå(א)ìò ïéö øáãîîáâðî ìåáâä íëì áñðå áéúëå íåãà éãéòðøá ùã÷ì áâðî åéúåàöåú åéäå 'åâåçåìéùá áéúëã ïøàô åðééä òðøá ùã÷åøáãîî äùî íúåà çìùéå íéìâøî

øôñáå ïøàô(ãé òùåäé)øîàù áéúëòðøá ùã÷î äùî éúåà çåìùá áìëíéøáãä äìàá ïëå õøàä úà ìâøìùøôîå òðøá ùã÷ ãò àáðå áéúëúåòñî äîëã ãåòå íéìâøî çåìù ãéîïéö øáãî ãò ïøàô øáãîî åéäåòñð øçàå áéúë êúåìòäá óåñáãïøàô øáãîá åðçéå úåøöçî íòäíòä åòñéå áéúë éòñî äìàáåäîúø ë"à äîúøá åðçéå úåøöçîãò úåòñî äîë áéùçå ïøàô åðééäêìäî éðéñì ïøàô ïéá ïëå ïéö øáãîáøåçî íåé øùò ãçà áéúëã íåé à"éë"à òðøá ùã÷ ãò øéòù øä êøããçà ìëä åàì éðéñå ïøàôå ïéö øáãîë"òã äéä ìåãâå ãçà 'áãî ìëäã é"øåàåïøàô øäî òéôåä 'éúëã ïøàô åðééä éðéñ

'äå 'ã çâðù øåù ÷øôáå(.çì óã ÷"á)ìàøùéì ïðåîî òéôåä ïøàôî ïðéùøããáåò ìù øåù çâðù ìàøùé ìù øåù éáâæ"ò úëñî ùéøá â"ìå øåèô íéáëåë

(:á óã)éòá éàîå øéòùá éòá éàîïøàôá(טã òîùî äåäãáéúëã ïéö øáãî åðééä éîð éðéñå ïîéúá éòá éàîå øéòùá éòá éàî ñøâ àìà øéòù åîë úøçà äîåà àéä ïøàô

øôñá áéúëã ùã÷ éø÷éà éðéñå ùã÷ àéä ïéö øáãî(èë íéìäú)ïúî úòùá åðééäã òîùî ùã÷ øáãî 'ä ìéçé øáãî ìéçé 'ä ìå÷áéúëãë ìàøùé õøà ìù äçøæî äéä úåîã÷ øáãî àäã é"øì äù÷ åäéîå äøåú(á íéøáã)ïåçéñ ìà úåîã÷ øáãîî íéëàìî çìùàå

áéúëã é"à ìù çøæîá äúéäù 'åâå ïåáùç êìî(ã íù)òîùîù åîë äîåøãá åðééä ïøàôå ïéö øáãîå ùîù äçøæî ïãøéä øáòá:éðéñ øáãî åðééä úåîã÷ øáãîã ïëúé êéàå éúàáäù íé÷åñôá

ïéìáú

‰· ·È˙Î ‰Ó ·Â˘ ÌÈÏÂÏ‚ ˙„·Ú1˙‡ ¯ÂÎʉ·ÏÓ ÌÈ˘ÂÚ Ì˙‡ ÌÂÏΠ¢„˜Ï ˙·˘‰ ÌÂȉ· ·È˙Î ‰Ó ·Â˘ ˙·˘ ÔÈÎȯˆ Ì˙‡˘2‡Ï

·È˙Î ‰Ó ·Â˘ ÌÎÈ7È· ˘È Ô˙Ó ‡˘Ó ‡˘˙‰·3ÌÎÏ ˘È ̇ ·‡ ÍÓ‡ ˙‡Â ÍÈ·‡ ˙‡ „·Î

‰· ·È˙Î ‰Ó ·Â˘4‡Ï Û‡7˙ ‡Ï Áˆ¯˙ ‡Ï·Â7‚˙$ÌÎÈ7È· ˘È Ú¯‰ ¯ˆÈ ÌÎÈ7È· ˘È ‰‡7˜

$¯Ó‡7˘ ‰"·˜‰Ï ÂÏ Â„Â‰ „ÈÓ5Â7È7„‡ '‰ÏÚ Í„Â‰ ‰7˙ ÂÏȇ '‚ ÍÓ˘ ¯È„‡ ‰Ó‰˘Ú7 „Á‡Â „Á‡ ÏÎ „ÈÓ ·È˙Î ‡Ï ÌÈÓ˘‰

¯Ó‡7˘ ¯·„ ÂÏ ¯ÒÓ ·‰Â‡ ÂÏ6˙ÈÏÚÌ„‡· ˙Â7˙Ó ˙Á˜Ï È·˘ ˙È·˘ ̯ÓÏÛ‡ ˙Â7˙Ó ˙Á˜Ï Ì„‡ ͇¯˜˘ ¯Î˘·

¯Ó‡7˘ ¯·„ ÂÏ ¯ÒÓ ˙ÂÓ‰ ͇ÏÓ7˙‡ Ô˙ȯӇ ÌÚ‰ ÏÚ ¯ÙÎÈ ˙¯Â˘‰8ÔÈ· „ÂÓÚÈÂ

‰ÈÏ ¯Ó‡„ Â‡Ï È‡ '‚ ÌÈÈÁ‰ ÔÈ·Â ÌÈ˙Ó‰‰Ú˘· ÈÂÏ Ô· Ú˘Â‰È ¯"‡Â :Ú„È ‰Â‰ ÈӯӇ Ôˢ ‡· ‰"·˜‰ È7ÙÏÓ ‰˘Ó „¯È˘¯Ó‡ ‡È‰ ÔÎȉ ‰¯Â˙ ÌÏÂÚ Ï˘ Â7·¯ ÂÈ7ÙÏ‰Ï ¯Ó‡ ı¯‡ ψ‡ Íω ı¯‡Ï ‰È˙˙7 ÂÏ

ÂÏ ‰¯Ó‡ ‡È‰ ÔÎȉ ‰¯Â˙9ÔÈ·‰ ÌȉχȄÓÚ Ôȇ ÂÏ ¯Ó‡Â ÌÈ Ïˆ‡ Íω '‚ ‰Î¯„

¯Ó‡7˘ È· Ôȇ Ï"‡ ̉˙ ψ‡ Íω10̉˙‡È‰ È· ‡Ï ¯Ó‡È„ÓÚ Ôȇ ¯Ó‡ ÌÈÂ11Ô„·‡

¯ÊÁ ‰ÚÓ˘ Â7ÚÓ˘ Â7È7ʇ· ¯Ӈ ˙ÂÓÂÏη È˙˘ÙÈÁ Ú"˘·¯ ‰"·˜‰ È7ÙÏ ¯Ó‡ÂÔ· ψ‡ ÍÏ ÂÏ ¯Ó‡ ‰È˙‡ˆÓ ‡Ï ı¯‡‰Ô˙7˘ ‰¯Â˙ ÂÏ ¯Ó‡ ‰˘Ó ψ‡ Íω ̯ÓÚÈ7‡ ‰Ó ÈΠÂÏ ¯Ó‡ ‡È‰ ÔÎȉ ‰"·˜‰ ÍÏÂÈ7ÙÏ ¯Ó‡ ‰˙‡ ȇ„· ‰˘Ó ‰˘ÓÏ ‰"·˜‰ Ï"‡ ‰¯Â˙ ‰"·˜‰ ÈÏ Ô˙7˘È7‡ ÌÂÈ Ïη ‰· Ú˘Ú˙˘Ó ‰˙‡˘ ÍÏ ˘È ‰ÊÂ7‚ ‰„ÂÓÁ ÌÏÂÚ Ï˘ Â7·¯‡¯˜˙ ÍÓˆÚ ˙ËÚÈÓ Ïȇ‰ ‰˘ÓÏ ‰"·˜‰ ÂÏ ¯Ó‡ ÈÓˆÚÏ ‰·ÂË ˜ÈÊÁ‡

¯Ó‡7˘ ÍÓ˘ ÏÚ12ÈÂÏ Ô· Ú˘Â‰È ¯"‡Â :'‚ Ȅ·Ú ‰˘Ó ˙¯Â˙ ¯ÎÊ(à‰Ú˘·ÂÏ ¯Ó‡ ˙ÂÈ˙Â‡Ï Ìȯ˙Î ¯˘Â˜ ‰È‰˘ ‰"·˜‰Ï ‡ˆÓ ̯ÓÏ ‰˘Ó ‰ÏÚ˘

ÂÈ7ÙÏ ¯Ó‡ ͯÈÚ· ÌÂÏ˘ Ôȇ ‰˘Ó$ÌÂÏÎ(áÏ"‡ ·¯Ï ÌÂÏ˘ Ô˙Â7˘ „·Ú ˘ÈÂÏ ¯Ó‡ „ÈÓ È7¯ÊÚÏ ÍÏ ‰È‰13˙¯·„ ¯˘‡Î '‰ ÁÎ ‡7 Ï„‚È ‰˙ÚÂ(â'¯ (¯Ó‡)

„"Ó ÈÂÏ Ô· ڢ‰È14˘˘ ‡· ‡Ï‡ ˘˘Â· ȯ˜˙ χ ‰˘Ó ˘˘Â· ÈÎ ÌÚ‰ ‡¯È¢˘ ˙ÏÁ˙· ÌÂÈ ÌÈÚ·¯‡ ÛÂÒÏ Ï‡¯˘ÈÏ Ô‰Ï ¯Ó‡ ̯ÓÏ ‰˘Ó ‰ÏÚ˘ ‰Ú˘·ÔÎȉ Ìη¯ ‰˘Ó Ô‰Ï ¯Ó‡ ÌÏÂÚ‰ ˙‡ ··¯ÈÚ Ôˢ ‡· ÌÂÈ 'Ó ÛÂÒÏ ‡· È7‡ÂÁÈ‚˘‰ ‡Ï ˙Ó ÂÈÏÚ ÂÁÈ‚˘‰ ‡Ï ˘˘ ‡· Ô‰Ï ¯Ó‡ ̯ÓÏ ‰ÏÚ ÂÏ Â¯Ó‡ ‡Â‰

Ô¯‰‡Ï ‰ÈÏ È¯Ó‡˜„ Â7Èȉ Â˙ËÓ ˙ÂÓ„ Ô‰Ï ‰‡¯‰ ÂÈÏÚ14:'‚ ˘È‡‰ ‰˘Ó ‰Ê Èη ¢Ú7˘ ¯‰ Ï"‡ È7ÈÒ ¯‰ È‡Ó ÍÏ ÚÈÓ˘ ÈÓ ‡7‰Î ·¯Ï Ô7·¯Ó ‡Â‰‰ Ï"‡¯‰ χ¯˘ÈÏ ·ÂË ÔÓÈÒ ‰˘Ú7˘ ¯‰ ‡Ï‡ ‰ÈÏ ÈÚ·ÈÓ È‡ÒÈ7 ¯‰ χ¯˘ÈÏ ÌÈÒ7‰È¯· ‡7‰ ·¯Â ‡ÙÙ ·¯„ ‰ÈÓ˜ ˙ÁÈ΢ ‡Ï Ë"Ó Ï"‡ ‰ÈÏ ÈÚ·ÈÓ È‡7ÓÈÒ

‰ ·¯„ 'ȯ· ‰·¯Â ‡„ÒÁ ·¯„ ‡˙„‚‡· È7ÈÈÚÓ„ Ú˘Â‰È ·¯„‰Èȯ˙ ȯӇ„ ‡7Â'¯· ÈÒÂÈ '¯ ¯Ó‡„ Â7Èȉ ÂÈÏÚ Ì"ÂÎÚÏ ‰‡7˘ ‰„¯È˘ ¯‰ È7ÈÒ ¯‰ È‡Ó˘„˜ ¯·„Ó ÂÈÏÚ Ï‡¯˘È ÂÂˈ7˘ ÔȈ ¯·„Ó ÂÏ ˘È ˙ÂÓ˘ '‰ ‡7È7ÁÔ¯‡Ù ¯·„Ó ÂÈÏÚ ‰Ó„˜ ‰7˙7˘ ˙ÂÓ„˜ ¯·„Ó ÂÈÏÚ Ï‡¯˘È ¢„˜˙7˘Â¯Ù˘

Ò"˘‰ ˙¯ÂÒÓ

èë:,א) úåçðî(ב'éò]ä"ã :âò àî÷ àáá úåôñåú

,[éãë(ג,øîàå ì"ö(דì"ö],[ì"ùø .åââáå(הøçà ì"ö],[äìòùë ä"ã(ו,[ì"ùø]

áì],ז) úåîù](חò"òå]ä"ã .áô àî÷ àáá úåôñåú

,[éãë(ט:á æ"ò 'ñåú 'éòå],[éòá éàî ä"ã

ÌÏ˘‰ ¯Â‡ ‰¯Â˙

1zAXd mFi z` xFkf¤©©¨

:FWCwlÁ Î ˙ÂÓ˘ §©§

2ii mW z` `Vz `÷¦¨¤¥§¨

dTpi `÷ iM `eXl Lid÷ ¡¤©¨§¦§©¤

FnW z` `Vi xW` z` ii§¨¥£¤¦¨¤§

:`eXlÊ Î ˙ÂÓ˘ ©¨§

3LO` z`e Liaô z` cAM©¥¤¦§¤¦¤

lr Lini oEkx`i ornl§©©©£¦¨¤©

Lid÷` ii xW` dnc`d£¨¨£¤§¨¡¤

:Kl ozp·È Î ˙ÂÓ˘ Ÿ¥¨

4`÷ sôpY `÷ gvxY `÷¦§¨¦§

cr Lrxa dprz `÷ apbY¦§Ÿ©£¤§¥£¥

:xwW‚È Î ˙ÂÓ˘ ¨¤

5LnW xiCõ dn Epipc` ii§¨£Ÿ¥¨¦¦§

:uxôd lkAÈ Á ÌÈω˙ §¨¨¤

6iaX ziaW mFxOl zilr¦¨©¨¨¦¨¤¦

sõe mcôA zFpYn Ygwl©§¨©¨¨¨§

:mid÷` Di oMWl mixxFq§¦¦§Ÿ¨¡¦

ËÈ ÁÒ ÌÈω˙7xAC xW`M oxdõ gTIe©¦©£Ÿ©£¤¦¤

ldTd KFY l` uxIe dWnŸ¤©¨¨¤©¨¨

oYIe mrA sbPd lgd dPde§¦¥¥¥©¤¤¨¨©¦¥

lr xRkie zxhTd z ¤©§Ÿ¤©§©¥©

:mrd·È ÊÈ ¯·„Ó· ¨¨

8oiaE mizOd oiA cnrIe©©£Ÿ¥©¥¦¥

:dtBOd xvrYe miIgd©©¦©¥¨©©©¥¨

‚È ÊÈ ¯·„Ó·9`Ede DMxC oiad mid÷ ¡¦¥¦©§¨§

:DnFwn z` rci©¤§¨

‚Î ÁÎ ·Âȇ10`id ia `÷ xnô mFdY§©¦¦

:icOr oi` xnô mie§¨©¥¦¨¦

„È ÁÎ ·Âȇ11Exnô zene oFCa £©¨¨¤§

:DrnW EprnW EpipfôA§§¥¨©§¦§¨

·Î ÁÎ ·Âȇ12iCar dWn zxFY Exkf¦§©Ÿ¤©§¦

lr axga FzF` iziEv xW £¤¦¦¦§Ÿ¥©

miTg l`xUi lM¦§¨¥ª¦

:mihRWnE·Î ‚ È·ÏÓ ¦§¨¦

13gM `p lCbi dYre§©¨¦§©¨Ÿ©

YxAC xW`M ipc £Ÿ¨©£¤¦©§¨

:xn`lÊÈ „È ¯·„Ó· ¥Ÿ

14WWa iM mrd `xIe©©§¨¨¦Ÿ¥

ldTIe xdd on zcxl dWnŸ¤¨¤¤¦¨¨©¦¨¥

Exn`Ie oxdõ lr mrd¨©£Ÿ©Ÿ§

mid÷` Epl dUr mEw eil ¥¨£¥¨¡¦

df iM Epiptl Ekli xW £¤¥§§¨¥¦¤

Eplrd xW` Wi`d dWnŸ¤¨¦£¤¤¡¨

Eprci `÷ mixvn ux`n¥¤¤¦§©¦¨©§

:Fl did dn‡ ·Ï ˙ÂÓ˘ ¤¨¨

³Á"·‰ ˙‰‚‰

ÒÂ˙'åëå'(א) øáãî ä"ãáâð úàô¯·„Ó:ïéö³

Ò"˘‰ ÔÂÈÏ‚'Ó‚.ÌÎÈ+È· ˘È ‰‡+˜'éò

å"ë à úéùàøá ùîåçá é"ùøá:íù í"àøáåÌ˘Â„Â‰ „ÈÓ.‰"·˜‰Ï ÂÏíééç úøåú 'éò

äîìå ä"ã àò óã ïéøãäðñ:åáúëðÌ˘„·Ú ˘È ÌÂÏÎ

.ÌÂÏ˘ Ô˙Â+˘à"ùøäî 'éò.úåëøáã ã"ôø à"çá

åúééùå÷å÷"á 'ñåúá åöåøéúå:éãë ä"ã á"ò âò³È"˘¯ ÛÒÂÓ.ÌÚ‰ ÏÚ ¯ÙÎÈÂæø

úåîä êàìî åì øñî äæúøåè÷äù ,òé÷øì äìòùë

äôâîä øöåò(.יא יז .(במדבר˙ÂÈ˙Â‡Ï Ìȯ˙Îïéâúä ïåâëäøåú øôñã(:כט .(מנחות

57

Difficult wordscommit adultery - תנאףto the depths - תהוםdestruction - אבדוןits report - שמעהI searched - חיפשתיliar – בדאי

דף פ ט.1

". . ..."שוב Continuation of Moshe to Angels. “What else is written? “Remember the sabbath day to sanctify it” )א . Do you )פסוengage in any work from which you would need to rest? What else is written? “You shall not say Hashem’s name in vain” )פסוק ב( Do you do business which might lead you to saying a false oath? What else is written? “Honour your father and mother” )פסוק ג( Do you have a father or mother? What else is written? “Don’t murder. Don’t commit adultery. Don’t Steal.” )פסוק ד( Are you capable of envy? Do you have a Ye.zer Harah?”

..."מיד" Angel’s Response: Immediately the angels admitted to Hashem that Moshe was correct and that the Torah should be given to earth. We see this in פסוק ה )which is the end of the same Psalm as פסוק טו on previous page) as the Psalm starts with the angels saying “Hashem, our Lord, how grand is Your name in all the earth, that You bestow Your glory upon the Heavens.” and ends with the angels saying “Hashem, our Lord, how grand is Your name in all the earth!” without mentioning Heaven, thereby showing they agreed the Torah should be given to earth.

..."מיד" Angel’s Response Pt. 2: Immediately every angel became a friend of Moshe and gave him something. As it says in פסוק ו “You ascended to the heights, you captured a captive, you took gifts because of man.” This means in reward for being insulted by the angels by being called “man” )בן אדם( which has degrading connotations, you took gifts. Even the Angel of Death gave him something as it says in which discusses the plague that affected those who) פסוק זcomplained to Moshe and Aaron after the death of Korach and his followers) “he [Aaron] placed the incense and atoned for the people…” and פסוק ח which is the next פסוק it says “He stood between the dead and the living…” If the Angel of Death had not told Moshe this secret, how else would he have known it?

..."ואמר רבי יהושע" Another Teaching: When Moshe went down from Heaven after receiving the Torah the Satan said before Hashem: “Where is the Torah?

..."אמר לו" Hashem to Satan: “I gave it to earth.” ..."הלך" Satan: Went to earth and asked it: “Where is the Torah?”

..."אמרה" Earth: “God understood its path and knows its place. פסוק ט. ..."הלך" Satan: Went to the sea and it told him: “It’s not with me.”

And Satan went to the depths and it also told him: “it’s not with me.” As it says in יפסוק “The depth said, ‘it’s not in me’. And the sea said, ‘it’s not with me’” and in יאפסוק “Destruction and death (Gehinnom) said, ‘With our ears we heard its report’” (i.e. we heard it was given to earth but we don’t have it.)

..."חזר" Satan: Returned to God and said: “I searched the entire earth but I didn’t find the Torah”

..."אמר" Hashem to Satan: “Go to the son of Amram (Moshe).” ..."הלך" Satan: Went to Moshe and asked: “Where’s the Torah that

Hashem gave you?” ..."אמר" Moshe to Satan: “Who am I that Hashem should have

given me the Torah?” ..."אמר" Hashem to Moshe: “Are you a liar? (Of course I gave you

the Torah!)”

שקלא וטריא א( זכור את־יום השבת לקדשו

)שמות כ, ח(–Remember the sabbath day and

sanctify it. הי לשוא א תשא את־שם־יהוה א ב(

א ינקה יהוה את אשר־ישא את־שמו כי )שמות כ, ז( –לשוא

Don’t say the name of Hashem your God in vain; for Hashem will not hold innocent one who says

His name in vain. ג( כבד את־אבי ואת־אמ למען יארכון

הי נתן ימי על האדמה אש ר־יהוה א)שמות כ, יב( –ל

Honour your father and your mother, so that your days will be

lengthened on the land that Hashem your God gives you. א תגנב, א תנאף, א תרצח, ד(

)שמות כ, יג( –א־תענה ברע עד שקר Don’t murder. Don’t commit

adultery. Don’t steal. Don’t bear false witness against your

neighbour. ה( יהוה אדנינו מה־אדיר שמ בכל־הארץ

)תהילים ח, י(–Hashem, our Lord, how grand is

Your Name in all earth. שבית שבי לקחת מתנות ו( עלית למרום

הים –באדם ואף סוררים לשכן יה א )תהילים סח, יט(

You ascended to the heights, you captured a captive, you took gifts because of man and even rebels,

to dwell with God. כאשר דבר משה וירץ ז( ויקח אהרן

אל־תוך הקהל והנה החל הנגף בעם ויתן את־הקטרת ויכפר על־העם

)במדבר יז, יב( Aharon took as Moshe had

spoken and ran into the midst of the assembly, and behold, the plague had begun among the people; he placed the incense

and atoned for the people. ח( ויעמד בין־המתים ובין החיים ותעצר

)במדבר יז, יג( –המגפה He stood between the dead and

the living, and the plague stopped.

הים הבין דרכה והוא יד ע ט( א)איוב כח, כג( –את־מקומה

God understood its way , and knows its place.

א בי־היא וים אמר אין י( תהום אמר )איוב כח, יד( –עמדי

The depth said, ‘it’s not in me’. And the sea said, ‘it’s not with

me’. אמרו באזנינו שמענו יא( אבדון ומות

)איוב כח, כב( –שמעה

Destruction and death said, ‘With our ears we heard its report’

פסוקים

58

˙·˘ ÈÚÈ˘˙ ˜¯Ù ‡·È˜Ú È·¯ ¯Ó‡.ËÙביניכם. יש äçéöø:קנאה éãéì äãé ìò íéàá íúàù.לו מסר

:åãîì.בשכר úåìôù:באדם ïåùì äîãàî øöåð íãà êåàø÷å êåôøçùסודו. לו ïéáמסר ãåîòìå äôâî úòùá úøåè÷ úåúçî øéè÷äì

:íééçä ïéáå íéúîä.ליה דאמר לאו úåîä:ואי êàìî.ידע מנא:áúëð àì äøåúá àìä.אתה בדאי

:äéîúá.כתרים êðäקושר ïåâëäðåáä ÷øôá 'éøîàã(.ã÷ óã ïî÷ì)àâú

õ"â æ"ðèòù ïëå ù"éø éáâì óå÷ãïðéøîàãë íéðåéæ 'â úåà ìë ïéëéøöù

(:èë óã úåçðîá)çúîð ï"ééæä ùàøåââá ìàîùìå ïéîéì(דùàø ïëå èòî

òáù éùàø ìë ïëå éìàîùä ï"éùä:ïäù íå÷î ìëá åììä úåéúåàאין

íåìù:שלום. ïúéì êøã ïéà.בעירך:êîå÷îá.לעזרניçìöú øîåì:êúëàìî.מידøîà úøçà äéìòá

:'ä çë àð ìãâé åì(השטן.ה àåäבאàåä íãàä úà àéèçîä òøä øöé

.ïéèñîå äìåòä(וúãî àåäã [øîåàäå]:éðéòá ïåâä ïéà ïéãä.משה כשעלה

éðà íåé 'î óåñì íäì øîà øäìíéøåáñ íä úåòù ùù êåúá àáäåä ïéðîä ïî åá äìòù íåé åúåàùíåé íéîéìù íåé 'î íäì øîà àåäååîò åìéì ïéà åúééìò íåéå åîò åìéìå'î íåé àöîð äìò ïåéñá 'æá éøäùïèù àá å"éá äéä æåîúá æ"éáúåîã äàøäå íìåòä úà ááøéòåìôøòå ïðò úåîã äìéôàå êùçäùî úî éàãå øîåì àéáåáøòåéàå .àá àìå ùù øáë åàá éøäùíåéá àìà åòè àìù øîåì øùôàøçàì úåöç íãå÷ ïéá ïðåòîäíåé ãò äùî ãøé àì éøäù úåöç

øîàðù úøçîä(זúøçîî åîéëùéå:'åâå.שש íëìבאו òá÷ù:שנאה

äøåú:לעכו"ם. åá åìá÷ àìùåøôù

äøåú.àéä ïëéäì"éå äøåú ïúî òãåé äéä àì ïèù éëå ú"àåêàìîì ä"á÷ä åãøèù øáã êìé åéðôì ùøãîá ïðéøîàãàåèçì äãéúòù äîåà øîåì âøè÷é àìù äøåú ïúî úòùá úåîäêàìî àåäå ïèù àåäå äøåúä íäì ïúåð äúà ìâòá íåé 'î óåñì

á"áã ÷"ôá 'éøîàãë úåîä(.æè óã)ïéøãäðñá éîð 'éøîàå(:åë óã)'éùåú

:ïèùä éðôî éàùçá äðúéðùóåñì.àá éðà íåé 'îùøéô

äìòù íåé åúåàã ñøèðå÷áøîåà äéä àåäå ïéðîä ïî åðéà åáåîò åìéìå íåé íéîéìù íåé 'î íäì'æ éøäù åîò åìéì ïéà åúééìò íåéåæ"éá äéä 'î íåé àöîð äìò ïåéñáøéàî åðéáø ïá é"øì äàøð ïéàå æåîúá

àîåéã ÷"ôá òîùî àéãäáã(.ã óã)íúä øîà÷ã ïéðîä ïî äééìò íåéãæ"éáã åäì úçëùî ò"øì àîìùáïåéñã ã"ë úåçåìä åøáúùð æåîúáïéîåé 'î åäì åìî æåîúã øñúéùåáéùç àîìà úçð æåîúá øñáéùáåäìéì 'îå íåé 'î àëéàå äééìò íåéãåòå íåéä øçàù äìéì áåùçúùëåîìùé àì äééìò íåé áåùçú àì íàíåé øçà ãò íéðåøçà íéîé 'îì"à æàù ë"äåéá åîìùå íéøåôëäíâ êøáãë éúçìñ äùîì ä"á÷äè"éáù àùú éë úùøôá é"ùøôù äîàöîú àì æàù é"øì äù÷ äìò æåîúáíåéá íéðåøçà íéîé 'î åîìùù

íéøåôëä(ח:øáãî.ïéöë"òã é"øì äù÷

øáãî åðééä åàì ïéö øáãîäîåøã úìéçúá ïéö øáãîã ïøàôéòñî äìàá áéúëãë ìàøùé õøà ìù

áâð úàô íëì äéäå(א)ìò ïéö øáãîîáâðî ìåáâä íëì áñðå áéúëå íåãà éãéòðøá ùã÷ì áâðî åéúåàöåú åéäå 'åâåçåìéùá áéúëã ïøàô åðééä òðøá ùã÷åøáãîî äùî íúåà çìùéå íéìâøî

øôñáå ïøàô(ãé òùåäé)øîàù áéúëòðøá ùã÷î äùî éúåà çåìùá áìëíéøáãä äìàá ïëå õøàä úà ìâøìùøôîå òðøá ùã÷ ãò àáðå áéúëúåòñî äîëã ãåòå íéìâøî çåìù ãéîïéö øáãî ãò ïøàô øáãîî åéäåòñð øçàå áéúë êúåìòäá óåñáãïøàô øáãîá åðçéå úåøöçî íòäíòä åòñéå áéúë éòñî äìàáåäîúø ë"à äîúøá åðçéå úåøöçîãò úåòñî äîë áéùçå ïøàô åðééäêìäî éðéñì ïøàô ïéá ïëå ïéö øáãîáøåçî íåé øùò ãçà áéúëã íåé à"éë"à òðøá ùã÷ ãò øéòù øä êøããçà ìëä åàì éðéñå ïøàôå ïéö øáãîë"òã äéä ìåãâå ãçà 'áãî ìëäã é"øåàåïøàô øäî òéôåä 'éúëã ïøàô åðééä éðéñ

'äå 'ã çâðù øåù ÷øôáå(.çì óã ÷"á)ìàøùéì ïðåîî òéôåä ïøàôî ïðéùøããáåò ìù øåù çâðù ìàøùé ìù øåù éáâæ"ò úëñî ùéøá â"ìå øåèô íéáëåë

(:á óã)éòá éàîå øéòùá éòá éàîïøàôá(טã òîùî äåäãáéúëã ïéö øáãî åðééä éîð éðéñå ïîéúá éòá éàîå øéòùá éòá éàî ñøâ àìà øéòù åîë úøçà äîåà àéä ïøàô

øôñá áéúëã ùã÷ éø÷éà éðéñå ùã÷ àéä ïéö øáãî(èë íéìäú)ïúî úòùá åðééäã òîùî ùã÷ øáãî 'ä ìéçé øáãî ìéçé 'ä ìå÷áéúëãë ìàøùé õøà ìù äçøæî äéä úåîã÷ øáãî àäã é"øì äù÷ åäéîå äøåú(á íéøáã)ïåçéñ ìà úåîã÷ øáãîî íéëàìî çìùàå

áéúëã é"à ìù çøæîá äúéäù 'åâå ïåáùç êìî(ã íù)òîùîù åîë äîåøãá åðééä ïøàôå ïéö øáãîå ùîù äçøæî ïãøéä øáòá:éðéñ øáãî åðééä úåîã÷ øáãîã ïëúé êéàå éúàáäù íé÷åñôá

ïéìáú

‰· ·È˙Î ‰Ó ·Â˘ ÌÈÏÂÏ‚ ˙„·Ú1˙‡ ¯ÂÎʉ·ÏÓ ÌÈ˘ÂÚ Ì˙‡ ÌÂÏΠ¢„˜Ï ˙·˘‰ ÌÂȉ· ·È˙Î ‰Ó ·Â˘ ˙·˘ ÔÈÎȯˆ Ì˙‡˘2‡Ï

·È˙Î ‰Ó ·Â˘ ÌÎÈ7È· ˘È Ô˙Ó ‡˘Ó ‡˘˙‰·3ÌÎÏ ˘È ̇ ·‡ ÍÓ‡ ˙‡Â ÍÈ·‡ ˙‡ „·Î

‰· ·È˙Î ‰Ó ·Â˘4‡Ï Û‡7˙ ‡Ï Áˆ¯˙ ‡Ï·Â7‚˙$ÌÎÈ7È· ˘È Ú¯‰ ¯ˆÈ ÌÎÈ7È· ˘È ‰‡7˜

$¯Ó‡7˘ ‰"·˜‰Ï ÂÏ Â„Â‰ „ÈÓ5Â7È7„‡ '‰ÏÚ Í„Â‰ ‰7˙ ÂÏȇ '‚ ÍÓ˘ ¯È„‡ ‰Ó‰˘Ú7 „Á‡Â „Á‡ ÏÎ „ÈÓ ·È˙Î ‡Ï ÌÈÓ˘‰

¯Ó‡7˘ ¯·„ ÂÏ ¯ÒÓ ·‰Â‡ ÂÏ6˙ÈÏÚÌ„‡· ˙Â7˙Ó ˙Á˜Ï È·˘ ˙È·˘ ̯ÓÏÛ‡ ˙Â7˙Ó ˙Á˜Ï Ì„‡ ͇¯˜˘ ¯Î˘·

¯Ó‡7˘ ¯·„ ÂÏ ¯ÒÓ ˙ÂÓ‰ ͇ÏÓ7˙‡ Ô˙ȯӇ ÌÚ‰ ÏÚ ¯ÙÎÈ ˙¯Â˘‰8ÔÈ· „ÂÓÚÈÂ

‰ÈÏ ¯Ó‡„ Â‡Ï È‡ '‚ ÌÈÈÁ‰ ÔÈ·Â ÌÈ˙Ó‰‰Ú˘· ÈÂÏ Ô· Ú˘Â‰È ¯"‡Â :Ú„È ‰Â‰ ÈӯӇ Ôˢ ‡· ‰"·˜‰ È7ÙÏÓ ‰˘Ó „¯È˘¯Ó‡ ‡È‰ ÔÎȉ ‰¯Â˙ ÌÏÂÚ Ï˘ Â7·¯ ÂÈ7ÙÏ‰Ï ¯Ó‡ ı¯‡ ψ‡ Íω ı¯‡Ï ‰È˙˙7 ÂÏ

ÂÏ ‰¯Ó‡ ‡È‰ ÔÎȉ ‰¯Â˙9ÔÈ·‰ ÌȉχȄÓÚ Ôȇ ÂÏ ¯Ó‡Â ÌÈ Ïˆ‡ Íω '‚ ‰Î¯„

¯Ó‡7˘ È· Ôȇ Ï"‡ ̉˙ ψ‡ Íω10̉˙‡È‰ È· ‡Ï ¯Ó‡È„ÓÚ Ôȇ ¯Ó‡ ÌÈÂ11Ô„·‡

¯ÊÁ ‰ÚÓ˘ Â7ÚÓ˘ Â7È7ʇ· ¯Ӈ ˙ÂÓÂÏη È˙˘ÙÈÁ Ú"˘·¯ ‰"·˜‰ È7ÙÏ ¯Ó‡ÂÔ· ψ‡ ÍÏ ÂÏ ¯Ó‡ ‰È˙‡ˆÓ ‡Ï ı¯‡‰Ô˙7˘ ‰¯Â˙ ÂÏ ¯Ó‡ ‰˘Ó ψ‡ Íω ̯ÓÚÈ7‡ ‰Ó ÈΠÂÏ ¯Ó‡ ‡È‰ ÔÎȉ ‰"·˜‰ ÍÏÂÈ7ÙÏ ¯Ó‡ ‰˙‡ ȇ„· ‰˘Ó ‰˘ÓÏ ‰"·˜‰ Ï"‡ ‰¯Â˙ ‰"·˜‰ ÈÏ Ô˙7˘È7‡ ÌÂÈ Ïη ‰· Ú˘Ú˙˘Ó ‰˙‡˘ ÍÏ ˘È ‰ÊÂ7‚ ‰„ÂÓÁ ÌÏÂÚ Ï˘ Â7·¯‡¯˜˙ ÍÓˆÚ ˙ËÚÈÓ Ïȇ‰ ‰˘ÓÏ ‰"·˜‰ ÂÏ ¯Ó‡ ÈÓˆÚÏ ‰·ÂË ˜ÈÊÁ‡

¯Ó‡7˘ ÍÓ˘ ÏÚ12ÈÂÏ Ô· Ú˘Â‰È ¯"‡Â :'‚ Ȅ·Ú ‰˘Ó ˙¯Â˙ ¯ÎÊ(à‰Ú˘·ÂÏ ¯Ó‡ ˙ÂÈ˙Â‡Ï Ìȯ˙Î ¯˘Â˜ ‰È‰˘ ‰"·˜‰Ï ‡ˆÓ ̯ÓÏ ‰˘Ó ‰ÏÚ˘

ÂÈ7ÙÏ ¯Ó‡ ͯÈÚ· ÌÂÏ˘ Ôȇ ‰˘Ó$ÌÂÏÎ(áÏ"‡ ·¯Ï ÌÂÏ˘ Ô˙Â7˘ „·Ú ˘ÈÂÏ ¯Ó‡ „ÈÓ È7¯ÊÚÏ ÍÏ ‰È‰13˙¯·„ ¯˘‡Î '‰ ÁÎ ‡7 Ï„‚È ‰˙ÚÂ(â'¯ (¯Ó‡)

„"Ó ÈÂÏ Ô· ڢ‰È14˘˘ ‡· ‡Ï‡ ˘˘Â· ȯ˜˙ χ ‰˘Ó ˘˘Â· ÈÎ ÌÚ‰ ‡¯È¢˘ ˙ÏÁ˙· ÌÂÈ ÌÈÚ·¯‡ ÛÂÒÏ Ï‡¯˘ÈÏ Ô‰Ï ¯Ó‡ ̯ÓÏ ‰˘Ó ‰ÏÚ˘ ‰Ú˘·ÔÎȉ Ìη¯ ‰˘Ó Ô‰Ï ¯Ó‡ ÌÏÂÚ‰ ˙‡ ··¯ÈÚ Ôˢ ‡· ÌÂÈ 'Ó ÛÂÒÏ ‡· È7‡ÂÁÈ‚˘‰ ‡Ï ˙Ó ÂÈÏÚ ÂÁÈ‚˘‰ ‡Ï ˘˘ ‡· Ô‰Ï ¯Ó‡ ̯ÓÏ ‰ÏÚ ÂÏ Â¯Ó‡ ‡Â‰

Ô¯‰‡Ï ‰ÈÏ È¯Ó‡˜„ Â7Èȉ Â˙ËÓ ˙ÂÓ„ Ô‰Ï ‰‡¯‰ ÂÈÏÚ14:'‚ ˘È‡‰ ‰˘Ó ‰Ê Èη ¢Ú7˘ ¯‰ Ï"‡ È7ÈÒ ¯‰ È‡Ó ÍÏ ÚÈÓ˘ ÈÓ ‡7‰Î ·¯Ï Ô7·¯Ó ‡Â‰‰ Ï"‡¯‰ χ¯˘ÈÏ ·ÂË ÔÓÈÒ ‰˘Ú7˘ ¯‰ ‡Ï‡ ‰ÈÏ ÈÚ·ÈÓ È‡ÒÈ7 ¯‰ χ¯˘ÈÏ ÌÈÒ7‰È¯· ‡7‰ ·¯Â ‡ÙÙ ·¯„ ‰ÈÓ˜ ˙ÁÈ΢ ‡Ï Ë"Ó Ï"‡ ‰ÈÏ ÈÚ·ÈÓ È‡7ÓÈÒ

‰ ·¯„ 'ȯ· ‰·¯Â ‡„ÒÁ ·¯„ ‡˙„‚‡· È7ÈÈÚÓ„ Ú˘Â‰È ·¯„‰Èȯ˙ ȯӇ„ ‡7Â'¯· ÈÒÂÈ '¯ ¯Ó‡„ Â7Èȉ ÂÈÏÚ Ì"ÂÎÚÏ ‰‡7˘ ‰„¯È˘ ¯‰ È7ÈÒ ¯‰ È‡Ó˘„˜ ¯·„Ó ÂÈÏÚ Ï‡¯˘È ÂÂˈ7˘ ÔȈ ¯·„Ó ÂÏ ˘È ˙ÂÓ˘ '‰ ‡7È7ÁÔ¯‡Ù ¯·„Ó ÂÈÏÚ ‰Ó„˜ ‰7˙7˘ ˙ÂÓ„˜ ¯·„Ó ÂÈÏÚ Ï‡¯˘È ¢„˜˙7˘Â¯Ù˘

Ò"˘‰ ˙¯ÂÒÓ

èë:,א) úåçðî(ב'éò]ä"ã :âò àî÷ àáá úåôñåú

,[éãë(ג,øîàå ì"ö(דì"ö],[ì"ùø .åââáå(הøçà ì"ö],[äìòùë ä"ã(ו,[ì"ùø]

áì],ז) úåîù](חò"òå]ä"ã .áô àî÷ àáá úåôñåú

,[éãë(ט:á æ"ò 'ñåú 'éòå],[éòá éàî ä"ã

ÌÏ˘‰ ¯Â‡ ‰¯Â˙

1zAXd mFi z` xFkf¤©©¨

:FWCwlÁ Î ˙ÂÓ˘ §©§

2ii mW z` `Vz `÷¦¨¤¥§¨

dTpi `÷ iM `eXl Lid÷ ¡¤©¨§¦§©¤

FnW z` `Vi xW` z` ii§¨¥£¤¦¨¤§

:`eXlÊ Î ˙ÂÓ˘ ©¨§

3LO` z`e Liaô z` cAM©¥¤¦§¤¦¤

lr Lini oEkx`i ornl§©©©£¦¨¤©

Lid÷` ii xW` dnc`d£¨¨£¤§¨¡¤

:Kl ozp·È Î ˙ÂÓ˘ Ÿ¥¨

4`÷ sôpY `÷ gvxY `÷¦§¨¦§

cr Lrxa dprz `÷ apbY¦§Ÿ©£¤§¥£¥

:xwW‚È Î ˙ÂÓ˘ ¨¤

5LnW xiCõ dn Epipc` ii§¨£Ÿ¥¨¦¦§

:uxôd lkAÈ Á ÌÈω˙ §¨¨¤

6iaX ziaW mFxOl zilr¦¨©¨¨¦¨¤¦

sõe mcôA zFpYn Ygwl©§¨©¨¨¨§

:mid÷` Di oMWl mixxFq§¦¦§Ÿ¨¡¦

ËÈ ÁÒ ÌÈω˙7xAC xW`M oxdõ gTIe©¦©£Ÿ©£¤¦¤

ldTd KFY l` uxIe dWnŸ¤©¨¨¤©¨¨

oYIe mrA sbPd lgd dPde§¦¥¥¥©¤¤¨¨©¦¥

lr xRkie zxhTd z ¤©§Ÿ¤©§©¥©

:mrd·È ÊÈ ¯·„Ó· ¨¨

8oiaE mizOd oiA cnrIe©©£Ÿ¥©¥¦¥

:dtBOd xvrYe miIgd©©¦©¥¨©©©¥¨

‚È ÊÈ ¯·„Ó·9`Ede DMxC oiad mid÷ ¡¦¥¦©§¨§

:DnFwn z` rci©¤§¨

‚Î ÁÎ ·Âȇ10`id ia `÷ xnô mFdY§©¦¦

:icOr oi` xnô mie§¨©¥¦¨¦

„È ÁÎ ·Âȇ11Exnô zene oFCa £©¨¨¤§

:DrnW EprnW EpipfôA§§¥¨©§¦§¨

·Î ÁÎ ·Âȇ12iCar dWn zxFY Exkf¦§©Ÿ¤©§¦

lr axga FzF` iziEv xW £¤¦¦¦§Ÿ¥©

miTg l`xUi lM¦§¨¥ª¦

:mihRWnE·Î ‚ È·ÏÓ ¦§¨¦

13gM `p lCbi dYre§©¨¦§©¨Ÿ©

YxAC xW`M ipc £Ÿ¨©£¤¦©§¨

:xn`lÊÈ „È ¯·„Ó· ¥Ÿ

14WWa iM mrd `xIe©©§¨¨¦Ÿ¥

ldTIe xdd on zcxl dWnŸ¤¨¤¤¦¨¨©¦¨¥

Exn`Ie oxdõ lr mrd¨©£Ÿ©Ÿ§

mid÷` Epl dUr mEw eil ¥¨£¥¨¡¦

df iM Epiptl Ekli xW £¤¥§§¨¥¦¤

Eplrd xW` Wi`d dWnŸ¤¨¦£¤¤¡¨

Eprci `÷ mixvn ux`n¥¤¤¦§©¦¨©§

:Fl did dn‡ ·Ï ˙ÂÓ˘ ¤¨¨

³Á"·‰ ˙‰‚‰

ÒÂ˙'åëå'(א) øáãî ä"ãáâð úàô¯·„Ó:ïéö³

Ò"˘‰ ÔÂÈÏ‚'Ó‚.ÌÎÈ+È· ˘È ‰‡+˜'éò

å"ë à úéùàøá ùîåçá é"ùøá:íù í"àøáåÌ˘Â„Â‰ „ÈÓ.‰"·˜‰Ï ÂÏíééç úøåú 'éò

äîìå ä"ã àò óã ïéøãäðñ:åáúëðÌ˘„·Ú ˘È ÌÂÏÎ

.ÌÂÏ˘ Ô˙Â+˘à"ùøäî 'éò.úåëøáã ã"ôø à"çá

åúééùå÷å÷"á 'ñåúá åöåøéúå:éãë ä"ã á"ò âò³È"˘¯ ÛÒÂÓ.ÌÚ‰ ÏÚ ¯ÙÎÈÂæø

úåîä êàìî åì øñî äæúøåè÷äù ,òé÷øì äìòùë

äôâîä øöåò(.יא יז .(במדבר˙ÂÈ˙Â‡Ï Ìȯ˙Îïéâúä ïåâëäøåú øôñã(:כט .(מנחות

59

Difficult wordsthat you delight - משתעשעto [offer] me support - לעזרניdelayed - בוששthe ancient [Torah] - קדומה

דף פ ט.2

1st wide line:

..."אמר" Moshe to Hashem: “You have this hidden treasure that you delight in every day, should I flatter myself (that you gave me the Torah)?”

..."אמר" Hashem to Moshe: “Since you diminished your role in receiving the Torah, it shall be called by your name.” We see this as it says in פסוק יב “remember the Torah of Moshe, my servant.”

..."ואמר רבי יהושע" Another Teaching: When Moshe went to Heaven he found Hashem tying crowns to the letters but Moshe said nothing.

..."אמר" Hashem to Moshe: “Moshe are there no greetings in your town? (Why didn’t you greet me?)”

..."אמר" Moshe to Hashem: “Is there any servant who greats his master?” ..."אמר" Hashem to Moshe: “You should have offered me support.”

..."מיד" Moshe to Hashem: “And now may the strength of my Lord be magnified as You have spoken” ( פסוק יג) (This are Moshe’s support.)

...")אמר( רבי יהושע" Another Teaching: It says in יד קפסו “The people saw that Moshe had delayed…” Do not read it ש "בש" – “delayed” rather "באו שש" –“six have passed”. When Moshe went up to Heaven he said to the Jews: “at the end of 40 days, at the beginning of the 6th hour of the day, I will come back.” (The Jews misunderstood and counted the day that Moshe went up as day 1.) At the end of 40 days according to count of the Jews the Satan came and threw the world into confusion.

..."אמר " Satan: “Where is Moshe your teacher?” ..."אמרו" Jews to Satan: “He went up to Heaven.”

..."אמר" Satan to Jews: “Six hours have passed already.” ..."ולא" Jews: The Jews ignored him.

"מת " Satan to Jews: “He had died.” ..."ולא" Jews: The Jews ignored him.

..."הראה" Satan: The Satan showed them an image of Moshe dead in bed. ..."והיינו" Jews: This image made them say to Aaron in the end of פסוק יד

“for this man Moshe…” The fact that they say “this” implies they are referring to something in front of them.

..."אמר" Q: A Rabbi asked Rav Kahana: “Have you ever heard why it’s called Har Sinai?”

..."אמר" A: Rav Kahana replied: “the mountain where miracles ( נסים) were performed for the Jewish people. "

..."הר" Q: The Rabbi asked: “then it should have been called הר ניסאי!?” ..."אלא" A: Rav Kahana tried another answer: “rather the mountain that

became a good omen )סימן טוב( for the Jews.” ..."הר" Q: The Rabbi asks again: “then it should have been called הר

”?!סימנאי..."אמר" A: The Rabbi explained it means the mountain upon which God’s

hatred )שנאה( to idol worshippers descended. (For not accepting the Torah.)

..."והיינו" Support from ר יוסי: The area of Har Sinai has 5 names: 1) Tzin Desert, because the Jews were commanded )נצטוו( on it. 2) Kadesh Desert, because the Jews were sanctified )נתקדשו( on it. 3) Kedeimos Desert, because the ancient )קדומה( Torah was given on it. 4) Paran Desert…

שקלא וטריאיב( זכרו תורת

משה עבדי אשר צויתי אותו בחרב

על־כל־ישראל –חקים ומשפטים

( )מלאכי ג, כב

Remember the Torah of Moshe, My servant, that

I commanded him at Chorev

for all Yisrael, its statutes and

laws. יג( ועתה יגדל־נא

כח אדני כאשר–דברת לאמר

)במדבר יד, יז( And now may

the strength of my Lord be

magnified as You have

spoken saying, יד( וירא העם כי־בשש משהלרדת מן־ההרויקהל העם

על־אהרן ויאמרו אליו קום עשה־לנו הים אשר ילכו א

משה לפנינו כי־זההאיש אשר העלנו א מארץ מצרים –ידענו מה־היה לו )שמות לב, א(

The people saw that Moshe had

delayed in coming down

from the mountain; the

people gathered

around Aharon and said to him:

Get up, make for us gods that

will go before us, for this man

Moshe, who brought us up

from the land of Mitzrayim, we do not know

what has become of him.

פסוקים

60

:טפ דף

)פרו( Support Continued: 4) Paran Desert, because the Jews were fruitful "שפרו..."and multiplied next to it. 5) Sinai Desert, because hatred )שנאה( to idol worshippers descended. (This 5th name being the support to the above Rabbi). And its actual name is Chorev.

"ופליגי..." Different Opinion: Its name is Har Sinai, and why is it called Har Chorev? Because ruin )חורבה( to idol worshippers descended on it.

שקלא וטריא

1. At Har Sinai, Hashem held the mountain above the heads of the Jewish people.x He said to them, "If you accept the Torah, it will be good. If not, you will be

buried here." 2. Rava says that this was a good excuse for Bnei Yisrael when they would sin.

x They could claim that they accepted the Torah only under duress. However, Bnei later, at the time of the miracle of Purim, Bnei Yisrael willingly accepted the Torah.

3. Reish Lakish: The extra letter "Heh" in the verse, "ha'Shishi," alludes to the Torah (thefive Chumashim and the sixth day of Sivan i.e. Shavuos).

x Hashem created the world on condition that Bnei Yisrael would fulfill His Torah. We deduce this from the verse, "And it was night and it was day, the sixth day (Yom ha'Shishi)." Had they not accepted the Torah, Hashem would have destroyed the world.

4. When Bnei Yisrael said "Na'aseh" before "Nishma," an angel came down and placedtwo crowns on each person's head.

x After they sinned with the golden calf, two angels came down to each person. Each removed one crown.

5. The Gemara discusses the verse, "And those who love Him will be like the rising sun inits might."

x The Beraisa explains that this verse refers to people who are insulted but do not insult others. They hear people scorn them and do not reply. They serve Hashem out of love and are happy (i.e. they accept Hashem's judgment) when they are scorned.

6. Moshe proved to the angels that mankind should be given the Torah and it should notstay with the angels.

x Moshe explained that since the Torah states, “Keep Shabbos”, “Honour your parents”, "Do not murder" etc. it is clear that it is meant for humans who have an evil inclination to do these things, and not for angels who have no evil inclination.

7. The Satan tricked Bnei Yisrael into thinking that Moshe had died.x He showed them an image of Moshe's corpse floating in the heavens. They had

understood that Moshe would arrive at a certain time and that time had already passed. Upon seeing this image, they were led to believe that he had died, leading them to commit the sin of the Golden Calf.

8. The Gemara mentions that Har Sinai has many names.x They are: Midbar Tzin, Midbar Kadesh, Midbar Kedeimos, Midbar Paran, and

Midbar Sinai. There is a dispute about whether its proper name is Sinai or Chorev.

Brief Summary of פט: פח. -

61

˙·˘ ÈÚÈ˘˙ ˜¯Ù ‡·È˜Ú È·¯ ¯Ó‡ :ËÙורבו. íëéìäàìשפרו íëì åáåù úåöîá øëæ åúùà äøáòúð ãçà ìëã(ו

$:àæéîø àëéä àðòãé àìå.ליה מיבעי âìùëãכשני àéîåã[à 'éòùé]àìã:íéâìùë áéúë.עלה גם אעלך עמך íâארד .úåéìâ 'ã æîø ïàë:àåä àéåáéø.'ה ïéìåú:יאמר åðà êáå äçëåúä øåîà äúà

êîùימחו. ùã÷úéå åàèçù ìéàåäìò ïéøáåòá ïéã äùòúùë íìåòá

:êéøáã.ישראל בכורי בני להן קראתøîåì ïéãéúò ïäù êéðôì éåìâ äéäùêìåò ìá÷ì òîùðå äùòð éðéñá êéðôì

:íéðáë äáäàîדלא עשרין דללהו. øáãîäענשת øåãá åðéöî ïëù

äðù 'ëî àìà ä"á÷ä ùðò àìùáéúëã äìòîå(ãé øáãîá)øáãîá

äðù 'ë ïáî 'åâå íëéøâô åìôé äæä:éìò íúåðéìä øùà äìòîåאתה כי

øîàאבינו. àåäå åøîà ÷çöé ãâðë:íëéáà àåäù ä"á÷ä ãâðë åàøä íäì

ברזל. של íéìåâäבשלשלאות ìë êøãë:íùì ãøé úåìâ úøæâ ô"ò éøäù

אדם. íãàäבחבלי úáéç ìéáùáàìå íéìáçá íéøöîì íéúëùî

:úåàìùìùá.לחייהם על עול כמרימיøäì åúîäáì òééñîå ìáåñä íãàëíé

äìåò(ז:úåì÷îáå ïéçååìá äøàåö ìòîאוכיל. אליו çëואט íëì éúéèä

:êøôä úãåáò úà ìéëäì'È#˙Ó.קלה ùøåôîביצה øáë(ח

àéäù úìåâðøú úöéá äæùåøòéù äöéá ìë øåòéùá àìå ìùáì äì÷

:äì÷ äöéáî úøâåøâë àìà.ומצטרפין:äæ íò äæ ïéìáú éðéî ìëקליפי

ïãåòáאגוזים. äôéì÷ä â"ò äìéãâä:ïéçì.ט)סטיס:â"åø÷.פואה

סבכה.à"öðøåå:י) äëáñäפי ùàøá:ãâá èòî ïúåð äòéì÷á äàùòù

à"øèéð:נתר. ïéøå÷ù äîãà ïéîואשלג. åäì:קמוליא ùøôî àøîâá

הכתם. åìàùאת .äãð íã ìùíã ìù íúëä ìò ïéøéáòî ïéðîñä

:åøäèì ãâáá äãð'Ó‚.התםàì ññåøî ñåîìå÷ã àåäéãéîì éæç

:ä÷ñäì àìà.דאקלידא ìùככא ïù:çúôî.ורמינהוéðú÷ã 'éðúîà

:øåòéùëì ïéðéî éðù ïéôøèöî ïéìáúשמות. וג' êåøàåב' øåçù ïáì ìôìô

(ãçà íù) íäå ïéðéî 'â ïî åìéôà åàúà ïäá åìáéú íà øåñà øåñéà ìù

:äøã÷ä.ומצטרפיןïéà íà äìáúì:åìáéúå åôøèöðå ìáúì éãë ãçà ìëá

חזקיה. ïéôøèöî:ואמר éðú÷ã àäéðéîá

ïéìáú.ãçà ïéî ïäå úåîù äùìùå íéðùìôìô åîë é"ùø ùøéôøåçù ìôìô ïáì ìôìô êåøàא'éôìåבàôéñá éðú÷ã àäג

ïéôøèöî ïéà ãçà íùî ïéðéî éðù åà ãçà ïéîî úåîù 'á øîåà ù"øד

ïî÷ì åðéöîù ïéòë ãçà íùî ïéðéî éðù äì úçëùî(.ö óã)éøúìáà àìäà éðååâהäîéúוìéáùá éëå

óøèöäì ïäì ùé ãçà íù íäì ùéùóåøéöä íåøâì íùä ìéòåî äî øúåéäåùá íîòè ïéàå ïéðéî éðù íäù ïåéë

ú"ø ùøôîåזïåâë øåñéà éðéðò 'âãìùå íøëä éàìë ìù åà äìøò ìù

úçãðä øéò ìùå äøéùàחúåîù 'â éø÷$éãéì åàéáîä íùä àìù ïðéøîàãë

÷øôáå íéîåìùú éãéì åàéáî úåëîìá÷îä(.àé÷ î"á)טúåîùä ìëá øáåòåììäיùéøá éîìùåøéá àéãäá òîùî ïëå

äìøò úëñîã á"ôיאäîåøúä éðú÷ã'îåøúå øùòî úîåøúåא)(éàîã ìù

äàîå ãçàá ïéìåò íéøåëáäå äìçäåäìò øîà÷å äæ íò äæ ïéôøèöîåâ"òà äëøöð ïåòîù éáøì àøîâáïéôøèöî úåîù éðù ïéà ù"ø øîàãäîåøú íù íìåëù äãåî àëä(כ:

ïéøåñà.ïéôøèöîåäàøð äøåàëìåú àðúå íéøåñà éðúãîúà øåñàì åðééä ïéøåñàã ïéôøèöîáâ ìò óàå úå÷ìîì ïéôøèöîå äøã÷äììë 'ôá 'éøîà úàèç áåéç ïéðòìã

ìåãâ(.àò ìéòì)áìçã(ב)ïéà øúåðå ìåâéôå÷øôáå ïéôøèöî úå÷ìîì ïéôøèöî

æ"òã àøúá(.åñ óã)ééáà éâéìôãïðéìæà àîòè øúá øáñ ééáàã àáøåïðúã äì àðéîà àðî ééáà øîà÷åøúáã á"àà 'åë úåîù 'âå 'á ïéìáúåäðéð àîòè ãç åäìåë ïðéìæà àîòèàîù éàä ïðéìæà àîù øúá à"àààä øîà àáøå ãåçì àîù éàäå ãåçìïéøåñéà ìë øîàã àéä î"ø éðîøîàðù äæ íò äæ ïéôøèöî äøåúáùêì éúáòéúù ìë äáòåú ìë ìëàú àìééáàìã òîùî ìëàú ìáá àåä éøäâ"òà î"øã ïðáøã àáéìà 'éôà àéúàïéðòì úåçôä ìëì äéìò éâéìô ë"òãàìà éâéìô àìã ééáà øáñ úå÷ìîãçà ïéîå ïéøåñéà 'áá ìáà ïéðéî 'áá÷øôá ùé÷ì ùéø øîàã àäå àì

úåáåøòúä(.çò íéçáæ)øúåðäå ìåâéôäøåèô ïìëàå äæá äæ ïììáù àîèäååøéáç ìò ïéî äáøé àìù øùôà éààì àîèáã éøééà úå÷ìîìå åðìèáéåíúä øîà÷ãî ãåòå úàèç äéá êééùäàøúä äîù àì ÷ôñ úàøúä î"ùéðùã òîùî äéä äæ úà äæ ïéìèáîãîåì"ö ïéôøèöî ïéà î"øã ïðáøì ïéøåñéàïììáùë äæ úà äæ ïéìèáîù ô"òàãäìéòîá çëåî ïëå úå÷ìîì ïä ïéôøèöî

çáæî éùã÷ ÷øôá(:æé óã)ïðúãàîèäå øúåðäå ìåâéôä(ג)ïéôøèöî ïéà

úàîåèì àìà åðù àì àøîâá øîà÷åäìéëàì ìáà íéãéàäå ïéôøèöî

êéøèöéàã(ד)äìéëàìã àø÷ ééåúàììë íä ùã÷ éë ìëàé àìî ïéôøèöîàì ïúéì áåúëä àá ìåñô ùãå÷áùåøîàðãî ùåøéô åúìéëà ìò äùòúàìà êéøèöéà àì ïéôøèöî ãçà åàìáïéôøèöî ïéà úåîù 'á øîàã ù"øìøæòéìà éáøã àø÷ íåùî äãåî ùãå÷áåïéôøèöî àîìòá åìéôà ïðáøì ìáà

çáæî éùã÷ 'ôá ïðúã àäå(.çé äìéòî)àéúà ïéôøèöî íøëä éàìëå äìøòä

ïéôøèöî ïéà åîë àùåøéô éåä àì àùéøã ïéôøèöî äæ éôì åäéîå ééáàã àáéìà ïðáøë øéôù(ה)åðééä ïåòîù éáøã óåøéöã ïåòîù éáøãúå÷ìîì àìå äøéã÷ä úà øåñàì óøèöäì éøééî ìëä ïéôøèöîå 'éøåñàã ùøôî ú"øå úåëîì àåäù ìë äéì úéà àä úå÷ìîì éàã øåñéàì

ïéôøèöî éåä àúùäå íòè úðéúð àìá ùáé úáåøòúá øåñàì ïéôøèöîå äøéã÷á åìôð íà íòè úðéúðá ïéøåñà ð"à(ו)ïéôøèöî ïéà åîë:ïåòîù éáøã àôéñã[éðú ä"ã .çé äìéòî 'ñåúå .ù"ø ä"ã :çñ æ"ò 'ñåú 'ò]:

ìéàåä

‰„¯È˘ È/ÈÒ ¯·„Ó Ï‡¯˘È ‰ÈÏÚ Â·¯Â Â¯Ù˘·¯ÂÁ ÂÓ˘ ‰Ó ÂÈÏÚ Ì"ÂÎÚÏ ‰‡/˘È/ÈÒ ¯‰ ‰·‡ ¯"‡„ ‰·‡ '¯„ ‡‚ÈÏÙ ÂÓ˘‰·¯ÂÁ ‰„¯È˘ ·¯ÂÁ ¯‰ ‡¯˜/ ‰ÓÏ ÂÓ˘ÔÂ˘Ï Ôȯ˘Â˜˘ ÔÈ/Ó :ÂÈÏÚ Ì"ÂÎÚωÈÏ ÈÚ·ÈÓ È/˘Î ÌÈ/˘Î :'ÂΠ˙È¯Â‰Ê Ï˘Ì‡ χ¯˘ÈÏ ‰"·˜‰ Ì‰Ï ¯Ó‡ ˜ÁˆÈ ¯"‡˙‡·Â ˙Â¯Â„Ò˘ ÂÏω ÌÈ/˘Î ÌÎȇËÁ ÂȉÈ:Â/È·ÏÈ ‚Ï˘Î ÂÈ˘ÎÚ „Ú ˙È˘‡¯· ÈÓÈ ˙˘˘Ó

·È˙΄ È‡Ó ‡·¯ ˘¯„1¯Ó‡È ‰ÁÎÂ/ ‡/ ÂÎϯӇ '‰ ¯Ó‡È ‰ÈÏ ÈÚ·ÈÓ ‡/ ‡· ‡/ ÂÎÏ '‰‰"·˜‰ Ì‰Ï ¯Ó‡È ‡·Ï „È˙ÚÏ ‰ÈÏ ÈÚ·ÈÓ '‰ÌÎ˙‡ ÂÁÈÎÂÈ ÌÎÈ˙·‡ ψ‡ ‡/ ÂÎÏ Ï‡¯˘ÈÏψ‡ ÍÏ/ ÈÓ Ïˆ‡ Ú"˘·¯ ÂÈ/ÙÏ Â¯Ó‡ÈÂ

ÂÏ ˙¯Ó‡˘ ̉¯·‡2˘˜· ‡Ï ڄ˙ Ú„ÈÂ˘Ú ˙‡ ͯȷ˘ ˜ÁˆÈ ψ‡ Â/ÈÏÚ ÌÈÓÁ¯

3Â/ÈÏÚ ÌÈÓÁ¯ ˘˜· ‡Ï „ȯ˙ ¯˘‡Î ‰È‰ÂÂÏ ˙¯Ó‡˘ ·˜ÚÈ Ïˆ‡4ÍÓÚ „¯‡ ÈÎ/‡

ÍÏ/ ÈÓ Ïˆ‡ Â/ÈÏÚ ÌÈÓÁ¯ ˘˜· ‡Ï ‰ÓȯˆÓÏȇ‰ ‰"·˜‰ Ô‰Ï ¯Ó‡ '‰ ¯Ó‡È ÂÈ˘ÎÚÌÈ/˘Î ÌÎȇËÁ ÂÈ‰È Ì‡ È· ÌÎÓˆÚ Ì˙ÈÏ˙ÂÔ˙/ÂÈ ¯"‡ È/ÓÁ/ ¯· χÂÓ˘ ¯"‡ :Â/È·ÏÈ ‚Ï˘Î

„"Ó5Â/Ú„È ‡Ï ̉¯·‡ ÈÎ Â/È·‡ ‰˙‡ È·‚ Â/È·‡ '‰ ‰˙‡ Â/¯ÈÎÈ ‡Ï χ¯˘ÈÂÂ/Ï

‰"·˜‰ ÂÏ ¯Ó‡È ‡·Ï „È˙ÚÏ ÍÓ˘ ÌÏÂÚÓÚ"˘·¯ ÂÈ/ÙÏ ¯Ó‡ ÈÏ Â‡ËÁ ÍÈ/· ̉¯·‡Ï·˜ÚÈÏ ‰ÈÏ ¯Óȇ ¯Ó‡ ÍÓ˘ ˙˘Â„˜ ÏÚ ÂÁÓÈÈÚ·„ ¯˘Ù‡ ÌÈ/· Ï„Ȃ ¯Úˆ ‰ÈÏ ‰Â‰„¯Ó‡ ‡ËÁ ÍÈ/· ‰ÈÏ ¯Ó‡ ‰ÈÈÏÚ ÈÓÁ¯¯Ó‡ ÍÓ˘ ˙˘Â„˜ ÏÚ ÂÁÓÈ Ú"˘·¯ ÂÈ/ÙÏÂÏ ¯Ó‡ ‰ˆÚ Ș„¯„· ‡Ï ‡ÓÚË È·Ò· ‡ÏÚ"˘·¯ ÂÈ/ÙÏ ¯Ó‡ ÈÏ Â‡ËÁ ÍÈ/· ˜ÁˆÈω˘Ú/ ÍÈ/ÙÏ ÂÓÈ„˜‰˘ ‰Ú˘· ÍÈ/· ‡Ï È/·

Ì‰Ï ˙‡¯˜ ÚÓ˘/Ï6È/· ÂÈ˘ÎÚ È¯Âη È/·ÂÈ˙Â/˘ ‰ÓΠ‡ËÁ ‰ÓÎ „ÂÚ ÍÈ/· ‡ÏÂ˙˘/Ú ‡Ï„ Ôȯ˘Ú Ï„ ‰/˘ ÌÈÚ·˘ Ì„‡ Ï˘‡˙ÂÏÈÏ„ ‰"Î Ï„ ÔÈ˘ÓÁ Â‰Ï Â˘Ù Â‰ÈÈÏÚÈÈÂψ„ ‡‚ÏÙÂ È¯Ò È˙¯˙ Ï„ ‰"Î Â‰Ï Â˘ÙÈ¯Ò È˙¯˙ Â‰Ï Â˘Ù ‡ÒΉ ˙È·„ ÏÎÈÓÂ̇ ·ËÂÓ ÌÏÂÎ ˙‡ Ï·ÂÒ ‰˙‡ ̇ ‡‚ÏÙÂÌÏÂÎ Ï"˙‡Â ÍÈÏÚ ‡‚ÏÙ ÈÏÚ ‡‚Ï٠‡Ï

˜ÁˆÈ Ì‰Ï ¯Ó‡ Â/È·‡ ‰˙‡ (ÈÎ) ¯Ӈ ÂÁ˙Ù ÍÓ˜ È˘Ù/ ˙ȷȯ˜ ‡‰ ÈÏÚ‰ÈÈ/ÈÚ· ‰"·˜‰ ˜ÁˆÈ Â‰Ï ÈÂÁÓ ‰"·˜‰Ï ÂÒϘ ÈÏ ÔÈÒÏ˜Ó Ì˙‡˘ „Ú

ÌȯÓ‡ Ì¯ÓÏ Ì‰È/ÈÚ Â‡˘/ „ÈÓ5¯"‡ ÍÓ˘ ÌÏÂÚÓ Â/χ‚ Â/È·‡ '‰ ‰˙‡Ï˘ ˙Â‡Ï˘Ï˘· ÌȯˆÓÏ „¯ÈÏ Â/È·‡ ·˜ÚÈ ‰È‰ ȇ¯ Ô/ÁÂÈ ¯"‡ ‡·‡ ¯· ‡ÈÈÁ

·È˙΄ ÂÏ ‰Ó¯‚ Â˙ÂÎÊ˘ ‡Ï‡ Ïʯ·7‰·‰‡ ˙Â˙·ڷ Ì΢Ӈ Ì„‡ ÈÏ·Á·:ÏÈ· ÂÈχ ˇ ̉ÈÁÏ ÏÚ ÏÂÚ ÈÓȯÓÎ Ì‰Ï ‰È‰‡Â'È#˙Ó(à‡‡ÈˆÂÓ‰

‰Ï˜ ‰ˆÈ· Ï˘·Ï È„Î ÌȈڷ‰Ê ÌÚ ‰Ê ÔÈٯˈÓ ‰Ï˜ ‰ˆÈ· Ï·˙Ï È„Î ÔÈÏ·˙(á‚‰Î·Ò ÈÙ Ô˘ „‚· Ô‰· Ú·ˆÏ È„Î ‰‡ÂÙ ÒÈËÒȇ ÌÈ/ÂÓ¯ ÈÙÈϘ ÔÈÊ‚‡ ÈÙÈϘ

˙ȯ· ¯˙/ ÌÈÏ‚¯ ÈÓ(â‰„Â‰È È·¯ ‰Î·Ò ÈÙ Ô˘ „‚· Ò·ÎÏ È„Î ‚Ï˘‡Â ‡ÈÏÂÓ˜:Ì˙Ή ˙‡ ¯È·Ú‰Ï È„Î ¯Ó‡'Ó‚‡/ÓÈÊ ‡„Á ‡/È/˙ã(ÒÂÓϘ ˙¢ÚÏ È„Î ‰/˜

ÒÙÏȇ· ‰/Â˙/ ‰ÙÂ¯Ë ÌȈȷ·˘ ‰Ï˜ ‰ˆÈ· Ï˘·Ï È„Î ÒÒÂ¯Ó Â‡ ·Ú ‰È‰ ̇ÏÎ ÂÏÈÙ‡ ‡„ÈϘ‡„ ‡ÎÎÏ ÂÊÁ„ ÌÈˆÚ Ï·‡ È„ÈÓÏ ÈÊÁ ‡Ï„ ‡Â‰ Ì˙‰ ‡ÓÈ˙„ ‰Ó

‰/Èӯ :‰Ï˜ ‰ˆÈ· Ï·˙Ï È„Î ÔÈÏ·˙ :Ï"Ó˜ ‡Â‰˘(ä˙ÂÓ˘ '‚ ÌÈ/˘ ÔÈÏ·˙‰È˜ÊÁ ¯Ó‡Â ‰Ê ÌÚ ‰Ê ÔÈٯˈÓ ÔȯÂÒ‡ („Á‡ Ì˘Â) ÔÈ/ÈÓ ‰˘Ï˘Ó ‡ „Á‡ ÔÈÓÓÈ/ÈÓ·

Ò"˘‰ ˙¯ÂÒÓ

èì.,א) äöéá(ב,.èò ìéòìàéöåäìג) åá ïéöçåøù áùò 'éô

àéðåî÷ à"ñ 'éâå] àîäåæä,[.áñ äãðå :èî ïéøãäðñ 'éòå

ô:,ד) ìéòì(הäìøò .åñ æ"ò,é"î á"ô(ו,[ä íéøáã]

ìò],ז) ì"ö](ח,[:ô ìéòì]úìëú,ט) åîë òáö(יáùò

,íåãà åá íéòáåöù(כ'éò]'åëå ïéìáú ä"ã .åñ æ"ò 'ñåú

,['à ïéî íäå

ËÙ˘Ó ÔÈÚ‰ÂˆÓ ¯/

·Ï‡'åëìäî ç"éô 'ééî:ã äëìä úáù

‚Ï·:ä äëìä íù„Ï‚:ç äëìä íù³

ÌÏ˘‰ ¯Â‡ ‰¯Â˙1ii xn`i dgkEpe `p Ekl§¨§¦¨§¨Ÿ©§¨

mipXM mki`hg Eidi m ¦¦§£¨¥¤©¨¦

EniC`i m` EpiAli blXM©¤¤©§¦¦©§¦

:Eidi xnSM rlFYk©¨©¤¤¦§

ÁÈ ‡ ‰ÈÚ˘È2rcY rci mxaõl xn`Ie©Ÿ¤§§¨¨Ÿ©¥©

`÷ ux`A Lrxf didi xb iM¦¥¦§¤©§£§¤¤

mz` EPre mEcare mdl¤©£¨§¦Ÿ¨

:dpW zF`n rAxõ§©¥¨¨

‚È ÂË ˙È˘‡¯·3z`e digz LAxg lre§©©§§¦§¤§¤

xW`M dide carY Ligô¦©£Ÿ§¨¨©£¤

lrn FNr YwxtE cixY¦¨©§¨ª¥©

:Lx`EvÓ ÊÎ ˙È˘‡¯· ©¨¤

4dnixvn LOr cx` ikpôŸ¦¥¥¦§¦§©§¨

sqFie d÷r mb Llrõ ikpôe§Ÿ¦©§©¨§¥

:Lipir lr Fci ziWi¦¨©¥¤

„ ÂÓ ˙È˘‡¯·5iM Epiaô dYõ iM¦¨¦¦

l`xUie Eprci `÷ mdxaõ§¨¨§¨¨§¦§¨¥

Epiaô ii dYõ EpxiMi `÷©¦¨¨§¨¦

:LnW mlFrn Epl`BŸ£¥¥¨§¤

ÊË ‚Ò Â‰ÈÚ˘È6dM drxR l` Yxnôe§©§¨¤©§ŸŸ

:l`xUi ixka ipA ii xnô©§¨§¦§Ÿ¦¦§¨¥

·Î „ ˙ÂÓ˘7mkWn` mcô ilagA§©§¥¨¤§§¥

did`e dadõ zFzarA©£Ÿ£¨¨¤§¤

lr lr inixnM mdl¤¦§¦¥Ÿ©

:likF` eil` hõe mdigl§¥¤§¥¨¦

„ ‡È ڢ‰

³Á"·‰ ˙‰‚‰

ÒÂ˙'åëå'(א) ïéìáú ä"ãúîåøúå øùòî úîåøúå

¯˘ÚÓ:äìçäå éàîã ìùáìçã„"‰(ב) 'åëå ïéøåñàÌ„Â:ìåâéôå(ג)„"‡·ïðúã

ïéôøèöî ïéà øúåðäå ìåâéôä:÷çîð àîèäå úáéúå ì"öë

êéøèöéàã·‡"„(ד) àäå¯ÊÚÈχ '¯:àø÷ ééåúàì

åëå'·‡"„(ה) äæ éôì åäéîåïéôøèöî ïéà åîë‡ÙÈÒ„

:ù"øã(ו)„"‡·éåä àúùäåïéôøèöî‡˘È¯„ïéà åîë

:ïéôøèöî³Ò"˘‰ ÔÂÈÏ‚

È"˘¯Â·¯Â Â¯Ù˘ ‰"„·.‡#Ú„È ‡Ïäë úåëøá 'éò

úòîù ïàî ä"ã é"ùøá á"ò:äéì'ÒÂ˙ÔÈÏ·˙ ‰"„

Ì˘‰ ‡Ï˘ 'ȯӇ„Î 'ÂÎÂ.˙ÂÎÓ È„ÈÏ Â‡È·Ó‰úåëî:à"ò ã óã³È"˘¯ ÈÊÚÏ

.‚"¯˜.ÌÂίÎ.‡"ˆ<¯Â,·˘Ú) ‰‡ÂÙ

Ú·ˆ ÌȘÈÙÓ Â˘¯Â˘Ó˘.(Ì„‡.‡"¯ËÈ<Ô‚Ï˘‡) ¯˙C.(È˙˜CÁ³

È"˘¯ ÛÒÂÓ.ÔÈÊ‚‡ ÈÙÈϘìòù äôéì÷æåâàä éôéì÷(.עט .(לעיל

.ÒÈËÒàãåùéå(שם).ÈÙ.‰Î·Òãâá ïéðúåð à"ôå÷

äúéòöîàá(שם)..ÒÒ¯Óåîë äáøä ïé÷ãñ ÷åãñìåãâä úéáä äëäå (å ñåîò)

íéñéñø(:פ ˘>ÌÈ.(לעיל.„Á‡ ÔÈÓÓ ˙ÂÓ˘ '‚Â

âë ,ãçà ïéî ïäåìôìô ïåêåøà ìôìô øåçù ìôìô ïáì

סו.) Ï˘Ó˘‰.(ע"ז ‡.ÌÈ<ÈÓïäì ùé úåîù 'âå

ÔÈٯˈÓÂ..(שם) ÔȯÂÒ‡äæá àìå äøéã÷ì åìôð íàéãë äæá àìå ìáúì éãëïäå åìáéúå åôøèöðå ìáúìäøñåàì ïéôøèöî ,øåñéà ìù

ȘÊÁ‰..(שם) ¯Ó‡Âàëäâ"òà ïéôøèöî øîà÷ãéîð àîùáå åäðéð éðéî àúìúã

ååù àì(שם).

³ÂÙÒÂ˙ ÛÒÂÓ

‡'.א. ÔÈÓ Ì‰Âæ"ò 'ñåú

.åñ.בÔÂ˘Ï ˙ÂÓ˘„ 'ÈÙ„.˘ÓÓ Ì˘.åñ æ"ò 'ñåú

·ÎÒÓ˙ג. ÔÈ˙ÈC˙Ó Í‰„.‰Ï¯Ú.ù"àøä 'ñåú

˘ÂÓ˙ד. ['·] ('‚) ‡ÓÏ˘·‰Ï ˙ÁÎ˘Ó '‡ ÔÈÓ Ì‰ÂÌÈCÈÓ ['·] ('‚) ‡Ï‡ ,'ÈÙ„ÎÈÎȉ „Á‡ Ì˘ ̉ÂÏ"¯ Ì˘„ ÔÂÈÎ ‰Ï ˙Á΢Ó

.˘ÓÓ Ì˘.åñ æ"ò 'ñåú(.¯Ó‡˙ ̇ ÂÏÈÙ‡Â'ñåú

.ù"àøä.ה.ÌÂ˜Ó ÏÎÓ.ù"àøä 'ñåú.ו‡ÓÚË È‡Ó

Ì˘Ó ÌÈCÈÓ ÈC˘ „"Ó„.ÌÈÙ¯ËˆÓ „Á‡'ñåú

ù"àøä..ז¯Ó‡˜„ ˙ÂÓ˘„.¯ÂÒȇ„ Ì˘ ÂCÈȉæ"ò 'ñåú

.åñ.ח˙ÈÚÈ·˘ Ï˘ ‡‡ˆÂÈΠ¯ÂÚÈ·‰ ¯Á‡

.Âχ·.ù"àøä 'ñåú.טÈ·‚.Ë·ډ ˙·˘‰'ñåú

.ù"àøä.י‡Î‰ Ù"‰Â˙ÂÓ˘ '‚ ÌÈC˘ Ï˘ ÔÈÏ·˙ÏÙÏÙ ÌȇÏ΄ ÏÙÏÙ Ô‚ΉÓ¯˙„ ÏÙÏÙ ‰Ï¯Ú„ÔÈÓ ÔÏÂΠ,ÔȯÂÒȇ ‡˙Ï˙„ÌÈCÈÓ '‚ ‡ ,̉ ÔÈÏÙÏÙ¯‡˘Â ÔÂÓC˜Â ÌÈÏÙÏÙ,„Á‡ ¯ÂÒȇ ÌÏÂΠÌÈCÈÓ˙Á΢ӄ ‡ÁÈC ‡˙˘‰ÂÌ˘ ̉ ÌÈCÈÓ '‚ ¯ÈÙ˘„Á‡ ¯ÂÒÈ‡Ó Ô‚Π„Á‡Â‡ ‰Ï¯ÚÓ Â‡ ‰Ó¯˙Ó 'ÈÙ

.̯Ή ȇÏÎÓæ"ò 'ñåú.åñ.יאÂCÈȉ ˙ÂÓ˘„

.ÌȯÂÒȇ.åñ æ"ò 'ñåú

Ɂ2

INTRODUCTION

We have decided to print a few short הרות ירבד in this booklet which we think give

some insight into תועובש as a בוט םוי . After each הרות רבד are some points to ponder

which will allow further research into the idea or can be used to start discussion

into the topic. We hope you enjoy.

הרות ירבד

63

64

THE

BEIS

Accepting the הרות Anew Why on תועובש don’t we have a specific הוצמ like all other םיבוט םימי ? On חספ we eat הצמ , on תוכוסwe sit in הכוס , but on תועובש we have nothing. In fact, Reb Yechetzkel Abramsky says that is why תועובש is called ' תרצע ', 'to stop', because there are no positive תוצמ on תועובש , rather we are just refraining from doing the תוכאלמ which are רוסא . Why is this so?

Reb Aharon Kotler explains beautifully that the other םיבוט םימי are commemorating an event in the past and hence we do an action to help us remember what happened. חספ is תאיציל רכז

םירצמ , so we eat הצמ to aid us in remembering that process. Similarly, תוכוס is commemorating how Hashem protected us with the דובכה יננע when we left םירצמ , so we do a positive הוצמ of sitting in a הכוס to help facilitate our commemoration. תועובש , says Reb Aharon, is very different. We aren’t commemorating the past event of הרות ןתמ . Rather we are right now accepting the הרות upon ourselves just like at יניס רה .

The ארמג in תוכרב says that just like the הרות was given with fear and trembling due to the magnitude of what was occurring, so too every time we learn it should be with a sense of fear and trembling. Every time we sit and learn a piece of הרות , we are accepting the הרות with our very own יניס רה דמעמ . Therefore, we don’t need the external תוצמ which we are there to help us remember a past event, we are there now!

Points to Ponder:

What does it really mean that accepting the הרות is not just a past event but rather

something we do every time we learn? רה יניס was years ago!?

What can we do to help us remember this incredible דוסי and not just fall into routine?

Does learning with fear and trembling mean it shouldn't be enjoyable?

יניס רה and השמThe first הנשמ in תובא יקרפ says ' הרות לביק השמ

יניסמ השמ ,' accepted the הרות from יניס רה .

What does it mean that השמ accepted the הרותFROM יניס רה , surely it would be more appropriate it to say he accepted it ON יניס רהFROM ה' ?

The יולה תשודק answers that we know וניבר השמwas the humblest person to have existed. When ׳ה asked him to take לארשי ינב out of םירצמ , he

refused out of the greatness of his humility. Nevertheless, when ׳ה said that he would be the one to accept the הרות on behalf of the Jewish people at יניס רה and teach it to them, השמaccepted, and we don’t find even the hint of an argument in the הרות . Where was his humility then?

The answer is that השמ learnt from יניס רה , which we know was a small, unassuming mountain, that the הרות was meant to be given to someone who was similarly unassuming and small. השמ , out of his great humility thought he was that person, someone unassuming and small! A sign of his humility is the fact that he thought he was small enough to accept the הרות ! This is what it means השמ accepted the הרות from יניס רה . He learnt from יניס , the type of person that was required to accept the הרות .

הרות לבק השמ -Moshe received the הרות יניסמ … -Because of what he learnt from יניס . We can also learn from this an incredible lesson: if we want to do our own הרותה תלבק on תועובש , or any day of the year, we must first become like יניס רה as well, humble and unassuming.

Points to Ponder:

Why do you think that of all character traits, humility is the one most essential to truly receive the הרות ?

Is it coincidence that the humblest man, השמ , is also the world’s greatest prophet?

Why do you think this is?

What is true humility? Did השמ not realise how great he was? How can we work towards true humility?

65

THE

BEIS

תור and תועובשAs we have seen, unlike חספ and תוכוס תועובש ,doesn’t have any אתיירואד הוצמ specific to the

בוט םוי (like הצמ and הכוס ). However, there are a number of incredibly important םיגהנמ which are practised on תועובש , one of which is the reading of תור תליגמ . Why do we read this הליגמon תועובש ? What is its importance?

The שדח רהז ( :הכ תור ) writes that, “I would not be surprised if תור was only in ך"נת to teach us the lineage of ךלמה דוד , who was a descendant of תור .” What does this mean? Is תור ’s story not important at all?

Famously, תור , who came from the nation of באומ , was not easily accepted into the Jewish

people. This is because the קוספ says that ( םירבדד:גכ ) no people from באומ may become part of

the Jewish people as converts. The reason for this is because when the Jewish nation left Egypt, the nation of באומ , who owe their existence to םהרבא who saved their ancestor

טול , didn’t attempt to aid the Jewish people with water and bread. The only reason why it was eventually decided that this קוספ doesn’t apply to women is because it was not expected that the women should have journeyed to provide the bread for the Jewish people, as well as a close analysis of the language of the קוספ itself which indicates that women from באומ are allowed to join the Jewish people ( :וע תומבי ).

Perhaps we can use this to answer all of our questions. The entire הליגמ of תור beautifully portrays her incredible kindness. She abandoned her life as a princess, her wealth, and her nation, to escort her bereaved and broken mother-in-law back to לארשי ץרא . It was exactly this kindness that proves that the unkindness of the nation of באומ which excluded them from the Jewish people doesn’t

apply to the women of the nation, and specifically to תור . Therefore, the רהז can write that תור teaches us only the genealogy of דוד ; it is the entire story of תור that proves that דוד ’s ancestors were appropriate to be part of the Jewish people. And not only is תור allowed to become part of the Jewish people, she become the architype רג , the ultimate example of someone who willingly accepted the הרות .

The רוש רוכב on די ב"ב: further explains that דודwas born and died on תועובש . It is precisely on

תועובש that we choose to remember the incredible deeds of תור , reaffirm the lineage of

דוד , and re-establish our hope that the ןב חישמ דוד is going to come soon and bring the entire

world into perfection, following ה' and the rules of the הרות that were given at יניס רה . May this time come soon ונימיב הריהמב .

Points to Ponder:

Why is the specific character traits of selfishness and miserliness that which excludes the םיבאומ from becoming part of the Jewish people? Even Egyptians who enslaved us for 210 years are allowed to convert if they would like!?

What was it about תור that displays kindness above and beyond the norm?

Why do you think it was on תועובש that דודwas born and died?

Can you think of other reason תור is read on תועובש ?

FOR MORE INFORMATION & SPONSORSHIP OPPORTUNITIESadmin@thehomebeis.co.uk

If you are interested in receiving the two previous booklets, as well as the upcoming third booklet, please sign up at thehomebeis.co.uk

הכלהבתועובש

תועובשינינע

ארמג

םירוכבתוינשמהרותירבד